They also will be able to see the living beings of those worlds, to know the karmas which those living beings are now doing and the region to which each of those living beings is destined to go by his karmas.
The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In our world of conflict and ignorance, we sometimes envy people who use force to get what they want. In this deluded state of mind, we believe that cruelty, violence and greed can make us happy. When we use the Buddha’s wisdom to see things for what we are, we realize the power that comes from patience, generosity, compassion and selflessness. We avoid the misery of self-importance, and find the peace that comes from being tied into this world rather than setting ourselves apart from it.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Having last month considered the specific tasks that śrāvakas, laypeople and people in leadership roles should accomplish, we conclude The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva.
The Buddha spoke thus to Ānanda:
“If there are any in future worlds who pursue mastery of these methods of self-amendment as such, it should be known that they don the clothes of humility, that buddhas will watch over and inspire them, and that it will not take a long time for them to achieve the full dynamic of ultimate enlightenment.”
When these words were spoken, ten thousand heavenly beings attained the Dharma eye that clearly sees the truth of all things; and Maitreya Bodhisattva, the other eminent bodhisattvas, and Ānanda, hearing the Buddha’s teachings, rejoiced and faithfully followed them.
The Sutra of Innumerable Meanings describes “ten inconceivable powers for beneficial effect” that accrue to those who practice the sutra. The tenth beneficial effect has several components but the one that I’m focusing on today is this:
“Still in the stages of having delusive worldly passions, they will for the first time be able to spontaneously produce countless and unlimited great vows and magnificent aspirations.”
My 800 Years of Faith project is only the latest example. My first vow, as outlined in my “About” page, was my vow prompted by Rev. Ryusho Jeffus’ definition of 500 Yojanas.
Recognizing that my Post-It arrow tally on the inside cover of Myoho Renge Kyo Romanized would reach the conclusion of the fifth column this month, I made a vow to record my recitation of Senchu Murano’s English translation of the Lotus Sutra and the BDK English Tripiṭaka translation of The Sutra of Innumerable Meanings and The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva.
My principal reason for recording the English translation was to illustrate that I don’t “chant” the English. I read it as if I were reading to my child. After all, we are the children of the Buddha; these are the words of the Buddha.
I should make clear that these are not professional recordings. If you listen while reading the text you will notice minor errors. In addition, I chose to recite the Dhāraṇīs from Myoho Renge Kyo Romanized in chapters 26 and 28 rather than Murano’s translation. In the Contemplation of Universal Sage, I have used the BDK English Tripiṭaka translation unchanged, which means all references to Universal Sage appear as Bodhisattva All-Embracing Goodness and the title is rendered The Sutra Expounded by the Buddha on Practice of the Way Through Contemplation of the Bodhisattva All-Embracing Goodness.
Still, as a whole, this faithfully reflects my practice, and that’s my secondary purpose. I am more than 70 years old. There may come a time when I can no longer recite aloud the text. I want to have the option to play these recordings.
Finally, on a recent morning while doing my hour-long walking meditation, another purpose for these recordings occurred to me. In 2003, a hospital doctor caring for my mother suggested it was time to stop trying to prolong her life. I agreed and my mother was moved into a private room to die. She lingered for several days.
My mother’s favorite recording was the Mormon Tabernacle Choir and Philadelphia Orchestra performing Handel’s Messiah. I received permission from the nursing staff to set up my cd-player on auto-repeat. My mother never regained consciousness and quietly died on Dec. 16 while I listened with her to Handel’s Messiah.
During that recent walking meditation it occurred to me that I could fashion my recordings of the Threefold Lotus Sutra into an audio cd to be played for me on my deathbed.
For those who consider that a macabre thought, I offer the third beneficial effect of the Sutra of Innumerable Meanings:
They will not feel that taking birth or experiencing death are things that need to be feared; …
One of the four things required in order to obtain the Lotus Sutra is firmness of faith. Firmness of faith here is referring to the kind of faith and practice that is steady and always growing. This is a faith that is a manifestation of the confidence in the truth of the Lotus Sutra. This steadiness of faith is not stagnant but is constantly expanding. You might think of it as entering a positive feedback loop, where faith begins to actually be a motivating force in practice. Initially as we begin to practice we might not have absolute faith in the Lotus Sutra and what we are doing or even if it works. So our practice at first is about building faith based upon changing theory into actual lived experiences. The more we practice the stronger our faith becomes. As our faith grows it becomes the motivation for practice and is no longer the aim of practice.
Whoever for as long as a kalpa,
With evil intent and flushed face,
Speaks ill of me,
Will incur immeasurable retributions. Whoever for even a moment
Reproaches those who read, recite and keep
The Sūtra of the Lotus Flower of the Wonderful Dharma
Will incur even more retributions.
The Buddha declares these lines to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. Why is it worse to criticize someone who is even beginning to practice the Wonderful Dharma than it is to criticize the Buddha who is fully enlightened? It is like the difference between kicking a full-grown tree and kicking a young sapling. The Buddha knows how to handle criticism. One who has just started with the Buddha Dharma could be discouraged from this practice through criticism. We should encourage anyone who wants to practice with us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
