Mr. Altig’s Overview of the Wonderful Dharma of the Lotus Sutra

The Threefold Lotus Sutra is composed of the Immeasurable Meanings Sutra, the Lotus Sutra of the Wonderful Law, and the Meditation on the Bodhisattva Universal Virtue. The Immeasurable Meanings Sutra is considered as the first sutra in the Threefold Lotus Sutra, it is considered to be an expanded version of the Lotus Sutra and it’s said to contain the deeper teachings of the Buddha on the nature of reality and the path to enlightenment. It is considered as a prequel to the Lotus Sutra. The Lotus Sutra of the Wonderful Law and the Meditation on the Bodhisattva Universal Virtue are considered as commentaries to the Immeasurable Meanings Sutra, which elaborate on the teachings of the first sutra. The Threefold Lotus Sutra is considered to be the most important texts of the Tiantai school of Buddhism, which is a major Buddhist tradition in China and Japan.

Immeasureable Meaning Sutra

Immeasurable Meanings Sutra is considered a Mahayana Buddhist scripture, but it is not as well-known as other Mahayana sutras, such as the Lotus Sutra. The sutra contains the Buddha’s more profound teachings on the nature of reality and the path to enlightenment, which he imparts to a select group of bodhisattvas. It is often considered as scriptural support for the Tathagatagarbha doctrine, which holds that every being has the potential to attain enlightenment.

Virtuous Nature

In chapter one, Virtuous Nature, section one, the Sutra states that a diverse assembly of beings from different realms of existence, including bodhisattvas, monks, nuns, kings, and ministers, gathered to listen to the teachings of the Buddha. The bodhisattvas, described as the leaders of this assembly, are said to possess numerous esteemed qualities, capabilities, and powers that enable them to lead multitudes of beings toward the attainment of Supreme Perfect Enlightenment.

This section highlights the role and importance of bodhisattvas in the Mahayana tradition, which are presented as beings who have made the vow to attain enlightenment not just for themselves but also for all sentient beings. Bodhisattvas are also described as having extraordinary qualities, such as wisdom and compassion, that enable them to guide others on the path to enlightenment. This section of the sutra emphasizes the importance of the bodhisattva path, which involves the cultivation of compassion and the practice of the six perfections (generosity, morality, patience, effort, concentration, and wisdom).

This section describes the qualities and capabilities of the bodhisattvas present at the assembly. They are described as having gained immense wisdom, which enables them to perceive all phenomena entirely and understand the distinction and actual realities between nature and aspect. They possess clarity concerning the ontological status and relative strengths and weaknesses of various manifestations.

Additionally, they are capable of understanding various capacities, natures, and desires, which allows them to be eloquent in their preaching of the dharanis (sacred sounds or mantras that are believed to have extraordinary power) and skillful in requesting the Buddha to turn the Wheel of the Law. They can also turn the wheel of the law themselves according to what is appropriate. Furthermore, they can open the door of nirvana by first showering in moisture to wash away the dust of desire and fanning the wind of emancipation to dispel the heat of worries in the world, thus enabling others to experience the cooling freshness of the law.

This passage highlights the great wisdom, compassion, and skill of the bodhisattvas who are present at the assembly and their ability to guide others towards enlightenment; it also emphasizes the importance of the preaching of the dharanis and the turning of the wheel of the law, which is considered to be the way to attain enlightenment.

In section two of the Virtuous Nature Chapter of the Immeasurable Meanings Sutra, Bodhisattva-Mahasattva Great Dignified Adornment is described as the leader of the assembly of bodhisattvas. The bodhisattvas, under the leadership of Great Dignified Adornment, speak in stanzas of praise to extol the virtues of Shakyamuni Buddha. They praise the Buddha for his compassion, wisdom, and ability to guide others on enlightenment. They also express their admiration for the Buddha’s ability to adapt his teachings to the needs and capacities of his audience.

In section two, a quote describes the nature of the Buddha’s body and its state of being. It states that the Buddha’s body is neither existing nor non-existing, neither causes nor conditions, neither self nor others, and lists a series of negations. It lists various physical characteristics, such as shape, size, color, and movement, as well as concepts like birth and death, creation, and actions. It states that the Buddha’s body does not possess any of these characteristics.

“His body is neither existing nor non-existing, neither causes, neither conditions, neither self nor others, neither square, neither round, neither long nor short, neither appearing, neither disappearing, neither birth nor death, neither created, neither emerging, neither being nor actions, neither sitting, neither lying down, neither walking nor standing, neither moving, neither turning, neither resting nor motionless, neither advancing, neither retreating, neither safe nor dangerous, neither right, neither wrong, neither gaining nor losing, neither that, neither this, neither going nor coming, neither blue, neither yellow, neither red nor white, neither crimson, neither purple, neither a cornucopia of colors.”

Immeasurable Meanings Sutra 1.2.3

This passage describes the Buddha’s body as being beyond the duality of existence and non-existence; it’s also emphasizing the idea that the Buddha’s body is beyond the duality of self and other and that it is not subject to the limitations of the physical world. It’s also emphasizing the idea that the Buddha’s body is beyond the concepts of right and wrong, gaining and losing, and that it’s not subject to the duality of this and that. This passage conveys the idea that the Buddha’s body is not something that the ordinary mind can comprehend; it’s emphasizing that the Buddha’s body is beyond the duality of existence and non-existence and beyond the concepts of self and other.

This passage also is consistent with the Tathagatagarbha doctrine, which holds that the Buddha’s body is beyond the duality of existence and non-existence and the concepts of self and other. It’s also emphasizing the idea that the physical world does not limit the Buddha’s body, and it’s not subject to the limitations of the physical world. This passage conveys that the Buddha’s body is beyond our common understanding and cannot be comprehended by the ordinary mind.

Expounding the Law

In chapter 2, Expounding the Law, section one of the Immeasurable Meanings Sutra, Bodhisattva-Mahasattva Great Dignified Adornment and eighty thousand bodhisattvas ask the Buddha what type of doctrine they should learn in order to quickly attain Supreme Perfect Enlightenment. The Buddha then teaches them the sutra that is known as The Immeasurable Meanings.

The two key points that the Buddha teaches in this section of the sutra are:

1. Perceiving all realities as originally empty and tranquil in nature and aspect, without any dualism. This is an important concept in Mahayana Buddhism, which is the idea that all phenomena are empty of inherent existence and that everything is interdependent and interconnected.
2. Understanding the different capacities, natures, and desires of living beings. This is also an important concept in Mahayana Buddhism, which emphasizes the importance of adapting the teachings to the particular needs, abilities, and understanding of the audience. By understanding the different capacities, natures, and desires of living beings, one can teach the Dharma in a way that is most beneficial for them.

The Buddha is teaching the bodhisattvas that in order to attain Supreme Perfect Enlightenment, they must perceive all realities as originally empty and tranquil in nature and aspect and understand the different capacities, natures, and desires of living beings. By doing this, they will be able to adapt their teachings to the particular needs, abilities, and understanding of the audience, which will lead to the attainment of Supreme Perfect Enlightenment.

In section two of the Immeasurable Meanings Sutra, Bodhisattva Great Dignified Adornment requests the Buddha to explain the different meanings at different stages of his preaching, as well as why the Immeasurable Meanings Sutra could result in swift attainment of Supreme Perfect Enlightenment for all living beings.

This section of the sutra highlights the idea that the Buddha’s teachings are adaptable to the needs and capacities of his audience and that the Buddha uses different methods to teach the Dharma to different people. It also emphasizes the idea that the ultimate truth is not revealed, and that the Buddha’s teachings are provisional. The Buddha explains that the Immeasurable Meanings Sutra contains the deeper teachings of the Buddha on the nature of reality and the path to enlightenment, and that it is particularly well-suited for bodhisattvas, who are dedicated to attaining enlightenment not just for themselves but also for all sentient beings.

This section of the sutra also emphasizes the idea that the Immeasurable Meanings Sutra can lead to swift attainment of Supreme Perfect Enlightenment for all living beings, by providing the means to perceive all realities as originally empty and tranquil in nature and aspect, and by understanding the different capacities, natures, and desires of living beings. The Buddha is teaching that the Immeasurable Meanings Sutra contains the deeper teachings of the Buddha on the nature of reality and the path to enlightenment, and that it is particularly well-suited for bodhisattvas, who are dedicated to attaining enlightenment not just for themselves but also for all sentient beings.

In section three of the Immeasurable Meanings Sutra, The Buddha uses the analogy of water, ocean, pond, river, etc., to explain the diversity of living beings in terms of their capacities, natures, and desires. He uses the metaphor of water and its different forms, such as an ocean, a pond, and a river, to illustrate that although all living beings have the potential to attain Buddhahood, the rate at which they learn the Buddha’s teachings and the results they gain will not be alike.

This section of the sutra emphasizes the idea that all living beings have the potential to attain Buddhahood, but their abilities and understanding are different and therefore the rate at which they learn the Buddha’s teachings and the results they gain will not be alike. The Buddha is teaching that the Immeasurable Meanings Sutra contains the deeper teachings of the Buddha on the nature of reality and the path to enlightenment, and that it is particularly well-suited for bodhisattvas, who are dedicated to attaining enlightenment not just for themselves but also for all sentient beings.

The key messages in this section are:

1. All living beings have the potential to attain Buddhahood, but their abilities and understanding are different.
2. The rate at which they learn the Buddha’s teachings and the results they gain will not be alike.
3. The Immeasurable Meanings Sutra contains the deeper teachings of the Buddha on the nature of reality and the path to enlightenment, and it is particularly well-suited for bodhisattvas, who are dedicated to attaining enlightenment not just for themselves but also for all sentient beings.
4. The diversity of living beings in terms of their capacities, natures, and desires is reflected in the diversity of water forms such as an ocean, pond and river.

This section of the sutra serves as the basis and reason for the name of the sutra: the Immeasurable Meanings. It emphasizes the idea that the teachings of the Buddha are vast and deep, and that there are many different ways to understand and apply them. The sutra’s name “Immeasurable Meanings” reflects the idea that the teachings of the Buddha are limitless and cannot be fully comprehended by the ordinary mind.

Essentially, the Buddha expounded the Law using immeasurable expedient methods in response to the innumerable capacities, natures, and desires of living beings. He does not reveal the ultimate truth of his own enlightenment by using the expedient methods. The ultimate truth is subsequently revealed in chapter 16, “Eternal Lifespan of Tathagata”, in the Lotus Sutra.

This highlights the idea that the Buddha’s teachings are adaptable to the needs and capacities of his audience, and that the Buddha uses different methods to teach the Dharma to different people. It also emphasizes the idea that the ultimate truth is not revealed, and that the Buddha’s teachings are provisional. The Immeasurable Meanings Sutra contains the deeper teachings of the Buddha on the nature of reality and the path to enlightenment, and it is particularly well-suited for bodhisattvas, who are dedicated to attaining enlightenment not just for themselves but also for all sentient beings. The ultimate truth is not revealed in this sutra but subsequently revealed in the Lotus Sutra, specifically in chapter 16, where the Buddha reveals that he is eternal and not subject to birth and death.

“. . . Through the eyes of a Buddha, I observed and understood that all realities could not be readily explained. Why? Because the natures and desires of living beings are different. As a result of different natures and desires, I expounded the Law in a myriad of ways. In order to expound the Law in a myriad of ways, I adopted the power of expedient methods. Hence, for more than forty years of preaching, I have yet to reveal the Ultimate Truth . . .”

Immeasurable Meanings Sutra 2: 3.2

The passage emphasizes the idea that the Buddha’s teachings are adaptable to the needs and capacities of his audience, and that the Buddha uses different methods to teach the Dharma to different people. It’s also emphasizing the idea that the ultimate truth is not revealed, and that the Buddha’s teachings are provisional.

This passage is in line with the Buddhist doctrine of skillful means, which holds that the Buddha adapts his teachings to the particular needs, abilities, and understanding of his audience. This doctrine is often invoked to explain why the Buddha taught a wide variety of teachings that appear to be conflicting or contradictory. It’s also emphasizing the idea that the ultimate truth is not revealed, and that the Buddha’s teachings are provisional. This passage emphasizes that the ultimate truth is not something that can be grasped or understood by the ordinary mind, it’s something that can only be realized through spiritual practice and enlightenment.

The Ten Merits

“This sutra is called the Immeasurable Meanings because it is able to lead all common mortals in sprouting the immeasurable ways of the bodhisattva and enables their trees of merit to grow, spread, and flourish luxuriantly. Hence, this sutra is known as having the Ten Inconceivable Powers of Merit.”

Immeasurable Meanings Sutra 3: 1.31

This passage highlights the idea that the Immeasurable Meanings Sutra is able to lead all common mortals in sprouting the immeasurable ways of the bodhisattva, and enables their trees of merit to grow, spread, and flourish luxuriantly. It emphasizes the idea that the sutra is powerful in providing the means for common mortals to attain the path of bodhisattva, and it is able to lead them to enlightenment. It also reiterates the idea that the sutra is known as having the Ten Inconceivable Powers of Merit, which are the benefits that the practitioner can acquire by listening to, reciting, and teaching the Immeasurable Meanings Sutra.

Overall, this passage emphasizes the significance of the Immeasurable Meanings Sutra and the benefits that can be acquired by practicing it. It is a powerful guide for those who are seeking to attain the path of bodhisattva and to reach enlightenment.

In section one of chapter three, The Ten Merits, The Buddha explains to Bodhisattva-Mahasattva Great Dignified Adornment the Ten Inconceivable Powers of Merits.

The Ten Merits are:

1. The power to transform a person
2. Enabling a person who has heard this sutra to understand and master the immeasurable meanings of other sutras
3. Enabling one who is not yet spiritually ready to accomplish the noble and difficult task of salvation
4. Enabling a novice practitioner to gain respect from all living beings as well as to receive protection from all Buddhas
5. Enabling a novice practitioner to demonstrate the path of enlightenment to living beings by awakening in them joyous faith of the Law
6. Granting a novice practitioner the power to lead all living beings to enlightenment
7. Bestowing various rewards upon those who embrace the sutra
8. Bringing about various benefits such as the assurance of non-rebirth and the attainment of enlightenment
9. Bringing about benefits such as the elimination of heavy impediments and the ability to lead others to enlightenment
10. Enabling the practitioner to expound the sutra widely and quickly attain Supreme Perfect Enlightenment

These Ten Merits are the benefits that the practitioner can acquire by listening to, reciting, and teaching the Immeasurable Meanings Sutra, and they are supposed to help the practitioner in the path of attaining enlightenment. They also indicate the significance of the sutra in the Buddhist tradition and the importance of its practice.

In section two of chapter three, Bodhisattva-Mahasattva Great Dignified Adornment and eighty thousand bodhisattvas express their joy and gratitude to the Buddha for his teaching. They vow to widely propagate the sutra after the parinirvana of the Buddha.

This passage highlights the importance of spreading the teachings of the Immeasurable Meanings Sutra and the dedication of the bodhisattvas to propagate it. The bodhisattvas express their joy and gratitude to the Buddha for having revealed the teachings of the sutra and commit to spread it widely after the Buddha’s passing, which shows their dedication to the path of bodhisattva and their compassion towards all living beings.

This section of the sutra also serves as a reminder of the significance of spreading the teachings of the Buddha for the benefit of all living beings. It emphasizes the importance of the continuation of the Buddha’s teachings and the role of the bodhisattvas in propagating the Dharma. This section highlights the responsibility of the practitioners to share the teachings and to continue the Buddha’s legacy.