Hello, everyone. Welcome to this episode of the podcast provided by the Buddhas’ Practice Incorporated of Australia.
Today, I’m here to share the essence of the first chapter of the Mahayana Lotus Sutra. We often say “the Lotus Sutra is for becoming a Buddha.” So, what is a Buddha? A Buddha is an enlightened one—someone who is self-enlightened, enlightens others, and whose practice of enlightenment is complete. The ultimate goal of the Buddha is for all sentient beings to become Buddhas.
1. A Solemn Assembly
The sutra begins by depicting a very solemn assembly. The Buddha was on Vulture Peak near the city of Rajagriha, together with twelve thousand great bhikshus, who were arhats who had extinguished their afflictions and attained freedom of mind. Two thousand other practitioners were also present.
Furthermore, the Buddha’s aunt, Mahapajapati Bhikshuni, and Rahula’s mother, Yasodhara Bhikshuni, also came with their retinues. What was even more striking was the presence of eighty thousand great bodhisattvas. They had reached a state of non-retrogression on the path to Buddhahood, were eloquent, and were able to turn the Dharma wheel to guide sentient beings, having planted deep roots of goodness with countless Buddhas.
2. The Buddha Enters Samadhi and Miraculous Signs Appear
Surrounded by these sages, bodhisattvas, and celestial beings, the Buddha taught the Sutra of Innumerable Meanings to the bodhisattvas. After finishing the teaching, the Buddha sat in the full lotus position and entered a profound state of samadhi, his body and mind completely still.
At that moment, a series of miraculous signs occurred. All beings in the assembly felt an unprecedented joy and, with a single mind, gazed upon the Buddha.
What was even more incredible was that the Buddha’s brow emitted a beam of pure light. In this light, the assembly clearly saw existence in other Buddha lands, as well as Buddhas speaking the Dharma, practicing bhikshus and bhikshunis, and even the scene of beings building precious stupas for the Buddha’s relics after his passing.
This light was not just a visual display; it was the highest form of teaching. The Buddha was not just teaching with words, but with his divine powers, directly showing the assembly the true reality of the Dharma.
3. Maitreya Bodhisattva’s Doubt and Request for the Dharma
Faced with these unprecedented auspicious signs, Maitreya Bodhisattva wondered: “What is the reason for the Buddha manifesting such rare divine powers by entering samadhi?” The assembly was also full of the same doubt, unsure of whom to ask.
Maitreya Bodhisattva knew that Manjushri Bodhisattva had served and made offerings to countless Buddhas and must have witnessed such sights before. Therefore, on behalf of the four groups of disciples, he requested the Dharma from him. He used verses to describe everything he saw, including the Buddha’s light, the flowers, the earth tremors, the joy of the assembly, and the karma of sentient beings, the Buddhas’ teachings, and the practice of the bodhisattvas that were all visible in the light.
His final question was for himself and for everyone else: Was the Buddha emitting this light to proclaim the supreme Dharma, to grant prophecies of future Buddhahood, or simply to show the pure adornments of the Buddha lands? He asked Manjushri to resolve their doubts and bring joy to their hearts.
4. Insights and Practice
This section of the sutra provides us with a few important insights.
First, sincere reverence is the foundation of all accomplishment. When we make offerings or prostrate to the Buddha or a good teacher, is our heart filled with respect and devotion? Even a small act can create great karmic conditions. We can truly benefit from the Dharma, images of the Buddha, good teachers, and sutras only when we face them with a joyful and respectful heart.
Second, the practice of a bodhisattva is one of giving. The sutra describes how bodhisattvas, in their quest for Buddhahood, can give away their wealth, and even their limbs, spouses, and children. They practice with courageous diligence, meditating alone in the mountains, or cultivating patience. This tells us that practice requires us to make sacrifices for the Dharma.
Finally, praising the Buddhas is a required practice for bodhisattvas. Praise is not just verbal admiration; it is a way for our hearts to gradually merge with the wisdom and state of the Buddhas. This is a crucial step for anyone on the Mahayana path.
The preface of the Lotus Sutra not only presents a grand assembly but, through the Buddha’s divine powers, allows us to glimpse the vast world of becoming a Buddha. I am grateful for your listening.
