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

The Lotus Sutra, a revered scripture within Mahayana Buddhism, holds a significant place due to its teachings on the universal potential for enlightenment. It proclaims that Buddhahood, the highest state of wisdom and compassion, is inherent in all beings, irrespective of their social standing or personal history.¹ This inclusive message forms the foundation for understanding the seemingly paradoxical statements found within its chapters. Chapter 14, often titled “Happily-Dwelling Conduct” or “Peaceful Practices,” is particularly noteworthy as it concludes the first part of the Sutra, which focuses on theoretical teachings. This chapter provides practical guidance for Bodhisattvas, individuals striving for enlightenment for the benefit of all beings, on how to navigate the complexities of the world and propagate the Dharma, especially in challenging times that are foreseen after the Buddha’s physical passing.³ Within this context, the Buddha addresses profound aspects of reality, including the nature of existence and non-existence, in a manner that might initially appear perplexing. These verses, however, are not abstract philosophical musings but rather integral instructions for cultivating inner peace and guiding others towards enlightenment. This report aims to clarify these verses, elucidate the Buddha’s perspective, and demonstrate how this understanding serves as a practical means to avoid the emotional extremes of judgement and despair.

Within Chapter 14 of the Lotus Sutra, specific verses directly address the concepts of existence and non-existence. Examining these verses across different English translations reveals consistent themes and subtle variations in language. The Buddhist Door translation presents these lines: “All the dharmas whatsoever / Are empty, nonexistent, / Without permanence, / Neither arising nor extinguished; / This is known as the Wise One’s range of association. / It is through inverted discrimination / That dharmas exist or not exist, / Seem real or unreal, / Created or uncreated”.³ The translation from nichiren.info offers a similar rendition: “All phenomena / are empty, without being, / without any constant abiding, / without arising or extinction. / This I call the position / the wise person associates himself with. / From upside-down-ness come distinctions, / that phenomena exist, do not exist, / are real, or not real, / are born, are not born”.⁴ A third translation, from cttbusa.org, echoes these sentiments: “All the Dharmas whatsoever / Are empty, non-existent, / Without permanence, / Neither arising nor extinguished; / This is known as the Wise One’s range of association. / It is through inverted discrimination / That Dharmas exist or not exist, / Seem real or unreal, / Created or uncreated”.⁵

Comparing these translations, as shown in the table below, highlights the consistent emphasis on the emptiness and impermanence of all phenomena, while also pointing to the role of flawed perception in our conventional understanding of reality.

Table 1: Different Translations of Key Verses on Existence and Non-Existence in Lotus Sutra Chapter 14

Translation Source	Verse on Emptiness and Impermanence	Verse on the Origin of Dualistic Perceptions
Buddhist Door	All the dharmas whatsoever Are empty, nonexistent, Without permanence, Neither arising nor extinguished; This is known as the Wise One’s range of association.	It is through inverted discrimination That dharmas exist or not exist, Seem real or unreal, Created or uncreated.
nichiren.info	All phenomena are empty, without being, without any constant abiding, without arising or extinction. This I call the position the wise person associates himself with.	From upside-down-ness come distinctions, that phenomena exist, do not exist, are real, or not real, are born, are not born.
cttbusa.org	All the Dharmas whatsoever Are empty, non-existent, Without permanence, Neither arising nor extinguished; This is known as the Wise One’s range of association.	It is through inverted discrimination That Dharmas exist or not exist, Seem real or unreal, Created or uncreated.

The term “empty,” or śūnyatā in Sanskrit, is central to these verses and to Buddhist philosophy as a whole. It does not imply a state of absolute nothingness or a void devoid of meaning. Instead, emptiness in Buddhism signifies the absence of inherent, independent existence in all phenomena.³ This means that nothing exists in isolation or by its own power; rather, all things arise and cease to be in dependence upon a complex web of causes and conditions, a principle known as dependent origination or pratītyasamutpāda.⁸ The phrases “without permanence” and “neither arising nor extinguished” directly address the Buddhist doctrine of impermanence, or anitya/anicca. This core teaching posits that all conditioned phenomena are in a constant state of flux, undergoing continuous change.⁸ Nothing remains static; everything is in a process of becoming and ceasing. This understanding of impermanence directly challenges the notion of a stable, unchanging reality that could be definitively categorized as either permanently existing or permanently non-existing.

Furthermore, the verses highlight that our perception of fixed existence and non-existence stems from what is termed “inverted discrimination” or “upside-down-ness”.³ This suggests that our ordinary, dualistic way of perceiving the world is fundamentally flawed. We tend to create rigid distinctions and categories where, in reality, there is a more fluid and interconnected nature. This “inverted” perception arises from our innate tendency to grasp at impermanent phenomena and project onto them a sense of permanence and inherent existence. This clinging to fixed views and the desire for stability in an ever-changing world ultimately leads to delusion and suffering.⁸ The immediate context of these verses within Chapter 14 is crucial. They appear as part of the Buddha’s instructions on the “wise one’s range of association” and the “Bodhisattva’s range of practice”.³ Snippet ⁵ explicitly states that Bodhisattvas contemplate all dharmas as empty, impermanent, and without inherent existence, directly linking this contemplation to their ability to engage with the world without attachment. This context reveals that the understanding of existence and non-existence presented here is not an abstract philosophical exercise but a vital component of a Bodhisattva’s spiritual path, informing their actions and their ability to guide others.

To fully grasp the Buddha’s perspective on these matters, it is essential to consider the broader Buddhist philosophical framework, particularly the concept of the Middle Way, or Madhyamaka.¹⁸ The Middle Way represents a path that avoids the extremes of eternalism, the belief in permanent existence, and nihilism, the belief in absolute non-existence.¹⁸ It does not seek a compromise between these two extremes but rather transcends this very duality, recognizing the interconnected and dependently originated nature of reality.¹⁸ As the Tricycle article points out, when the Buddha was asked about the existence or non-existence of the self, he remained silent, as either answer would lead to an extreme view.¹⁹ The Madhyamaka school, founded by Nagarjuna, further elaborated on this, asserting that emptiness (śūnyatā) lies in between any two opposites, representing a realm of potentiality rather than absolute void.¹⁹ Nichiren, a later interpreter of the Lotus Sutra, described life as an “elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both,” highlighting the dynamic and paradoxical nature of reality.²¹

The Buddha’s teachings consistently emphasize the impermanent (anicca) and non-substantial (anatta) nature of all phenomena.⁸ Impermanence signifies that nothing possesses a fixed, lasting essence, while non-self indicates the absence of an inherent, independent soul or identity.⁸ As explained in the Tricycle article, the core Buddhist teaching of non-self identifies the self as being as impermanent and insubstantial as any other conditioned thing.¹² The illusion of a permanent, independent self arises from our tendency to identify with the five aggregates (form, feeling, perception, mental formations, and consciousness), which are themselves constantly changing.²² This understanding of impermanence and non-self dismantles the very basis for clinging to rigid notions of existence, as there is no permanent “thing” to exist independently. The perception of fixed existence or absolute non-existence arises from a fundamental lack of understanding, a kind of “inverted discrimination” as the Lotus Sutra describes.³ This flawed perception leads to attachment, the root cause of suffering, as we cling to what is inherently impermanent and try to impose a sense of stability onto a constantly changing reality.⁸

Holding onto rigid views of existence or non-existence carries significant practical implications, often leading to judgement and despair when reality inevitably deviates from these fixed perspectives.¹³ Suffering (dukkha) arises from our attachment to things that are impermanent and our resistance to the natural flow of change.⁸ If we cling to the belief that “all things are real” in a permanent sense, we will inevitably experience disappointment and judgement when faced with loss, decay, and the impermanent nature of all things.¹³ Similarly, clinging to the view that “nothing exists” can lead to despair by denying the value and potential inherent in the constantly changing reality.¹³ As Jack Kornfield notes, despair can easily arise when we are confronted with the suffering of the world, but the Buddhist approach encourages us to turn towards this suffering with compassion, recognizing our interconnectedness.²⁵ Understanding the impermanent and empty nature of reality fosters non-attachment, a key principle in Buddhist practice.¹⁴ Non-attachment does not mean indifference but rather a way of interacting with experiences without clinging or trying to control them, allowing for greater flexibility and inner peace.²⁸ By recognizing that all things are impermanent and lack inherent existence, we are less likely to become attached to specific outcomes or fixed views, thereby reducing the potential for judgement and despair. Cultivating non-attachment to the concept of a fixed self is particularly important, as it allows us to navigate life’s ups and downs with greater resilience and less suffering related to our self-image.²⁹ This perspective encourages us to value the present moment and the potential for change inherent in the dynamic nature of reality, rather than being fixated on static or non-existent states.⁹ As the Positive Psychology article explains, accepting impermanence can be liberating, opening us up to a world of endless possibilities.⁹ Buddhist practices like mindfulness meditation help us to directly experience the impermanent nature of reality and cultivate acceptance of change, fostering a more balanced and less reactive response to life’s inevitable fluctuations.¹²

The verses on existence and non-existence in Chapter 14 of the Lotus Sutra are not isolated philosophical statements but are deeply connected to the broader context of the four peaceful practices outlined in the same chapter.³ These practices – peaceful practice of the body, mouth, mind, and vows – provide a practical framework for a Bodhisattva’s conduct in the world.⁶ The contemplation of dharmas as empty and impermanent, as described in the verses, directly supports the peaceful practice of the mind, which involves setting aside jealousy and thoughts of contention.⁶ By understanding the lack of inherent existence in all phenomena, including different doctrines and viewpoints, a Bodhisattva can avoid becoming attached to their own views and critical of others. Furthermore, the peaceful practice of the mouth, which advises against speaking of the faults of others or other scriptures, aligns with the non-dualistic understanding by promoting respect for all paths and avoiding rigid pronouncements of truth or falsehood.⁶ Recognizing the emptiness of inherent existence extends to all teachings and individuals, fostering a more inclusive and less judgmental approach to propagating the Dharma. Ultimately, by cultivating a peaceful mind through the contemplation of emptiness and impermanence, Bodhisattvas can remain unperturbed by the ever-changing nature of reality, avoiding the extremes of judgement and despair.⁷

In conclusion, the teachings within Chapter 14 of the Lotus Sutra offer profound insights into the nature of reality, presenting a perspective that transcends the limitations of dualistic thinking about existence and non-existence. This understanding, deeply rooted in the core Buddhist principles of emptiness and impermanence, provides a practical framework for cultivating inner peace, avoiding judgement, and navigating the complexities of life without succumbing to despair. The Lotus Sutra encourages an embrace of a dynamic reality that lies beyond fixed categories, emphasizing the importance of this fluidity for spiritual growth and overall well-being. The practical value of this understanding lies in its ability to foster non-attachment, promote compassion for oneself and others, and encourage a mindful engagement with the present moment, ultimately leading to a more fulfilling and less suffering-filled existence.

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