Chapter 17
The Variety of Merits 

SUMMARY

In the preceding chapter, the Original Eternal Buddha Sakyamuni was revealed for the first time, not having previously been revealed in other sutras. In the next three chapters, the Buddha explains, in detail, merits coming to those who believe in the Eternal Buddha and practice the teaching of the Eternal Buddha.

In order to receive the full merits there are four stages while the Buddha exists and five stages after his death. The four stages while the Buddha exists are:

Understanding by faith a single moment's thought when one hears that the Buddha's life is eternal,

In addition, in order to receive the full merits one must follow the five stages after the Buddha's death that are:

By practicing these stages, one receives various merits.

EXPLANATIONS

"Thereupon the innumerable living beings in the great congregation, who had heard that the duration of Buddha's life was so many kalpas as the previous chapter stated, obtained great benefits." (P.250, L.3.):

Great benefit is to realize that we are also eternal like the Buddha. This chapter explains the variety of merits we can obtain. They are as follows:

"Obtain the Truth of Birthlessness.' (P.250, L.11.):

Birthlessness means here that one's mind is in the state where he or she will not see the two sides of things such as birth or death, winning or losing, beneficial or not, prosperity or decline, and so forth.

"Obtain the Dharanis." (P. 250, L.13.):

Dharanis are the mystic syllables that have power to stop evils and keep goodness. The power is that one can memorize and remember many hundreds of thousands of repetitions of teachings.

"Obtain Eloquence without Hindrance." (P. 250, L.16.):

The one who has heard that the duration of the life of the Buddha is eternal will be able to preach gracefully and fluently even though he is attacked or persecuted. In fact he enjoys preaching to others.

"Obtain the Faculty of Turning the Irrevocable wheel of the Dharma."(P.250, L.21):

Turning the wheel of the dharma means that a Buddha preaches his teaching. The teaching is spread one, to another, to others just like a wheel turns and is able to go anywhere. In this way, the Dharma will be spread throughout the world. When we try to teach righteousness, we may face many obstacles. However, one who has heard that the duration of the life of the Buddha is eternal will be able to endure the hardship.

"Obtain the Faculty of Turning the Wheel of the Pure Dharma."(P.250. L.23.):

He is able to preach the Lotus Sutra with a pure heart (not expecting any rewards).

 "Obtain the faculty of attaining Anuttarasamyaksambodhi after eight rebirths." (P.250, L.26.):

Anyone who has heard that the duration of the life of the Buddha is eternal is able to attain Buddhahood after eight rebirths, after four rebirths, after three rebirths, after two rebirths, or immediately after this life. To attain Enlightenment depends on one's faith and practice. It is as if we acquired tickets to attain Enlightenment. For example, if several people received railroad tickets to go to New York from Los Angeles. If they do not get on a train, they will never reach New York. One may go straight to New York while others may stop along the way. To reach New York sooner or later depends on one's conduct. The Lotus Sutra teaches that we must have strong faith and practice the teaching of the Eternal Buddha to attain Enlightenment.

"The good men or women who do not speak ill of this sutra but rejoice at hearing it after my extinction, should be considered to have already understood my longevity by firm faith." (P.258, L.11.):

It is very important to rejoice at hearing the Buddha's teaching. To rejoice is the first step to keep one's firm faith. Kenji Miyazawa (1896-1933) who wrote Night of Galaxy Railroad rejoiced when he read the Lotus Sutra. Kenji was 18 years old when he first found the book of the sutra on his father's bookshelf. It is said while he was reading it, he could not stop his body from shaking from the emotions that were stirred up inside. From that time on, the rest of his life was based on the sutra. He was always praying for others' happiness. His poem says that he is "Not defeated by rain, not defeated by wind, not defeated by snow or the heat of summer... All things in my daily life are shared, without taking account of myself."

"Anyone who keeps, reads or recites this sutra, expounds it to others, copies it, causes others to copy it, or makes offerings to a copy of it after my extinction who also gives alms, observes the precepts, practices patience, make endeavor, concentrates his mind, and seeks wisdom, will be able to obtain the most excellent and innumerable merits. His merits will be as limitless as the sky." (P.259, L 9.):

After Buddha Sakyamuni's death, our practice begins with our joy to hear that the duration of the Buddha is eternal. Then we keep the Lotus Sutra, read it, recite it, copy it and explain it to others. Furthermore we, bodhisattvas, practice the Six Paramitas (the six kinds of practice by which bodhisattvas are able to attain enlightenment). The Six Paramitas are donation, keeping precepts, perseverance, endurance, meditation and wisdom.

"They need not build a stupa or a monastery in my honor."(P.258, L.16)

"Ajita, Erect a stupa in the place where he or she sat, stood or walked! All gods and men should make offerings to that stupa of a Buddha." (P. 259, Bottom line.):

The above two sentences seem to be contradictory; however, it is a Buddha's viewpoint. He says it is not necessary to build a temple for him. He was very humble. He advises instead to build a temple for those who keep, read, and recite the Lotus Sutra.

In our view, we must erect a stupa for the Buddha for respect, honor and appreciation. For example, if someone saved a child from drowning, they might say, "I just did what I was supposed to do. It was not something special. You do not need to appreciate me." But the child's parents feel an obligation to show their gratitude. So, it is the same with us to build a stupa for the Buddha.

~ Namu Myohorengekyo ~