Title

sukhavihāraparivartaḥ - literally, “dwelling in ease/joy.” vihāra – dwelling. sukha – ease/joy.

Notes

In the traditional outline of the sūtra’s sections, chapter fourteen is the end of the first part of the sūtra: that the three vehicles as cause are the one vehicle as cause. It is also the end of the section on propagation in that part.

Overall Teaching

 Those who propagate the Lotus Sūtra must engage in the four kind of practices of body, mouth, mind, and vows.

Summary

1. Mañjuśrī asks the Buddha how Bodhisattvas should propagate the sūtra in the future. The Buddha answers with the four kinds of practices: (37a)

   1. “Establish[ing] the sphere of their bodhisattva practice and the sphere of their relationships and thereupon expound this sutra for the sake of sentient beings.” (37a)

      1. The sphere of their practice is abiding “in the stage of perseverance,” being “gentle, tranquil, nonviolent, and unafraid,” and while being “unmoved with regard to existent things” “perceives them in their true aspect and neither acts nor discriminates.”

      2. The sphere of their relationships has two spheres:

         1. The first is not consorting (“approach with familiarity” (Kim, 493) with various types of people, including politicians and disreputable people. They should also avoid associating with the opposite sex in ways that may be construed by some as implying intimacy. They also should not delight in keeping disciples, but only delight in “meditation and, in a quiet place, practice to control his mind.” (37a-b)

         2. The second is perceiving “the emptiness of all dharmas in their true aspect.” They understand that they have no true characteristics but only arise through dependent origination. (37b)

      3. The Buddha summarises this teaching in verse form. (37b-c)

   2. “The committing of no fault through body and mouth:” (Kim, 495)

      1. Committing no fault through the mouth means that those who wish to teach this sūtra should also not criticise others and should neither point out the faults of nor praise the śrāvakas. They should answer difficult questions using Mahāyāna explanations, “which will enable them to attain omniscience.” (38a) As regards no fault through the body.

      2. Committing no fault through the body is found in the verse on 38a and means being dressed appropriately as a teacher, in the “Dharma seat” when teaching the Dharma, and not expecting “to receive any clothing, Bedding, food and drink, or medicine.” Rather, single-mindedly thinking of the Dharma and enabling beings to attain it. This, however, still is related to preaching.

      3. Neither feeling jealousy nor being deceitful, nor insulting practitioners by pointing out qualities and deficiencies. They should not discourage practitioners by pointing out how little they practice and they should not argue about the teachings with sophistries, rather they should teach just the right amount equally to all beings, but not too much to those who are deeply enthusiastic. (38b)

      4. Awakening “the thought of great kindness toward lay Buddhists and renunciants and also awaken the thought of great compassion towards non-bodhisattvas. The bodhisattva who perfects this sphere will be honoured. (38c)

2. The Buddha then likens teaching the Lotus Sūtra to a king with a jewel in his topknot. The king gives all sorts of gifts to his soldiers, but if the king gives the jewel to any of them, “his attendants would certainly be very surprised and mistrustful.” Likewise, while the Buddha gives Dharma and gladdens all sentient beings, he does not teach anyone the Lotus Sūtra. He distinguishes the “wise and noble soldiers who have done battle with the māra[s] of the five aggregates … desires, and … death,” and bestows it on them. (39a)

3. The Buddha then summarises the teaching in verse form. (39a-39c)

Analysis

While the first four chapters of the section on propagation focus on (10) the benefits of propagating the sūtra and requests to expound it, (11) the verification of the sūtra by Prabhūtaratna Buddha and requests to expound it, (12) the efficacy in the attainment of awakening for those who rely on the sūtra, and (13) the difficulty for those who propagate the sūtra, chapter fourteen is about the qualities required for one who is propagating the sūtra. The four types of practices correspond to:

1.     Practices of the body.

2.     Practices of the mouth.

3.     Practices of the mind.

4.     Practices of the vows.

At the end of this chapter, according to the Nichiren commentaries,[1] the discussion about the historical Buddha Śākyamuni ends, and the revelation of the fundamental aspect[2] of the Buddha begins.

[1] http://www.nichiren-shu.org/LasVegas2/Page/sutra/chp14_LotusSutra.pdf (page 8)

[2] 本門. Not literally “eternal nature” as stated in the above document. 本: fundamental, original. 門: aspect (from ‘gate’).