Category Archives: LS32

LS32

32 Days of the Lotus Sutra

English language versions of the Lotus Sutra divided into 32-parts

See 45 days of the Lotus Sutra

In March 2015, I began my 32 Days of the Lotus Sutra Practice. Mornings I use the Nichiren Buddhist Sangha of Greater New England’s Myoho Renge Kyo Romanized, which provides the shindoku version of the Lotus Sutra divided into 32 parts. Each afternoon, I read aloud the same section of the Lotus Sutra in English. (For more on the value of reciting in shindoku, a reading of the Chinese translation of the Sūtra with a Japanese pronunciation, see The Dharma Sound blog post.)

For the first 40 32-day cycles I used the Third Edition of Senchu Murano’s English translation of the Lotus Sutra. Then I started using alternate translations. After 10 cycles through those, I have returned to Murano.

Beginning July 23, 2019, following my self-styled 21-Day Retreat Encouraged by Universal Sage Bodhisattva, I added the recitation of The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva (Reeves) following Day 32 and the recitation of the Sutra of Innumerable Meanings before Day 1. Since I don’t have shindoku versions of these sutras, I am reading one half in the morning and the remainder in the evening.

Here I note what I read each day.

Lotus Sutra Text

Current Day

  • Sutra of Innumerable Meanings
  • Day 1 covers the first half of Chapter 1, Introductory [Text]
  • Day 2 completes Chapter 1, Introductory. [Text]
  • Day 3 covers the first half of Chapter 2, Expedients. [Text]
  • Day 4 finishes Chapter 2, Expedients, and completes the First Volume of the Sutra of the Lotus flower of the Wonderful Dharma. [Text]
  • Day 5 begins Chapter 3, A Parable [Text]
  • Day 6 continues Chapter 3, A Parable [Text]
  • Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith. [Text]
  • Day 8 concludes Chapter 4, Understanding by Faith, and closes the Second Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood. [Text]
  • Day 10 concludes Chapter 6, Assurance of Future Buddhahood, and opens Chapter 7, The Parable of a Magic City. [Text]
  • Day 11 continues Chapter 7, The Parable of the Magic City [Text]
  • Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples. [Text]
  • Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma. [Text]
  • Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures. [Text]
  • Day 16 concludes Chapter 11, Beholding the Stupa of Treasures, and completes the Fourth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra. [Text]
  • Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices. [Text]
  • Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground. [Text]
  • Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 21 covers all of Chapter 16, The Duration of the Life of the Tathāgata. [Text]
  • Day 22 covers all of Chapter 17, The Variety of Merits. [Text]
  • Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma. [Text]
  • Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas. [Text]
  • Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva. [Text]
  • Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva. [Text]
  • Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva. [Text]
  • Day 30 covers all of Chapter 26, Dhāraṇīs [Text]
  • Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva. [Text]
  • Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma. [Text]
  • Contemplation of Universal Sage

(For more on what I’m doing and why, see this blog post.)

Tao-Sheng Commentary, LS45, LS32

Tao-sheng: Transmitting the Sutra

Thus have I heard

This is the phrase of the transmitters of the sūtra. How is it that the sūtras have been transmitted through generations and the voice of the Buddha has not been cut off? Because there are certain factors that make it possible. It resembles the possession of a passport (literally, sealed tally) by a person, with which he will not encounter any check point that he will not be able to pass through. The sūtras have five facts established in the beginning [of the first passage] in order to make the path (tao/mārga) pass [down the generations] without difficulty. Like [of like this or thus] is the word suggesting that the words match li. When the words and li are in mutual accord, this is spoken of as like. This (or right) [of like this or thus] refers to the fact that everything the Thus Come One (Tathāgata) said is not wrong. This [word] points to all that the Buddha preaches.

He intended to transmit it to those who did not [directly] hear it. If there were just words [heard] but no information about transmission, it means that he merely followed the words he heard [which could be subject to distortion]. The importance [of a document as an authentic scripture] lies not so much in preaching [as such] as in transmission. It can be said that the Tao values one who forgets himself. [The reader is advised to] forget about (or cast off) “I” and to follow the word heard. Heard means that the words came from the Buddha himself; it clarifies that they did not come forth from “my” [the hearer’s) mind. In this way,
the sūtras have been handed down from generation to generation and the wondrous track [of the Dharma wheel] has not ceased.

Tao-sheng Commentary on the Lotus Sutra, p162-163
LS45, LS32

Tao-sheng: The Introductory Chapter

As regards the topic, initiating a speech and beginning a discourse must be done gradually. As [the Buddha] is about to issue (ming) the subtle words, he thus manifests auspicious omens first. This [chapter] is organized as a general, organic introduction from which the rest of the chapters evolve; it is [like] the sun and moon of the Dharma Blossom (or Lotus). Here [the Buddha] also intends to shock the vision and hearing of the beings so as to solemnize the mood of those who wish to hear [his words].

Tao-sheng Commentary on the Lotus Sutra, p161-162
LS45, LS32

Tao-sheng: The Meaning of the Title

What is meant by Wondrous?

If we talk of all sorts of speeches made by the Tathāgata and the teaching he promulgated, what sūtra would not be wondrous? The reason why this sūtra is specifically designated as wondrous is as follows: It is because the expedient three [vehicles] he (the Tathāgata) previously taught are not real, and now he declares that the three are nonexistent. As such, the words (of the sūtra) match li fully, and the falsity that appeared previously no longer remains. Hence, it is called wondrous.

What is Dharma?

In essence (t’i) there is nothing that is not Dharma; in truth there is no falsehood.

Lotus Blossom (Puṇḍarīka)

This is the term that praises the present sūtra. Indeed, of the worldly images none is more wondrous than that of the lotus blossom. The beauty of the lotus blossom is at its glory in the first opening of its bud. At the peak of the first budding, seeds fill inside and colors, fragrance, and taste become fully mature; then we call it puṇḍarīka. [The Buddha’s] proclamation that the three are existent no more resembles this. When empty talk is gone, what remains is the true speech. As the authentic speech spreads, the fruit of [the three] returning to the One becomes manifested in it.

What is Scripture (Ching/Sūtra)?

The warp (ching) and woof of the [conventional] world [etymologically] refers to uncolored silk. The warp and woof as referred to here would manifest their true illumination on those who cultivate this scripture.

Tao-sheng Commentary on the Lotus Sutra, p155
Tao-Sheng Commentary, LS45, LS32

Tao-sheng: Explaining the Title of the Sūtra

“The Fine (or Wondrous) Dharma.”

The ultimate image is without form; the ultimate music is without sound. Being inaudible and subtle, and in the sphere beyond the reach of trace and speculation, how can [the Dharma] be expressed in terms of form? This is why the sūtras are variegated and doctrines are different. Yet, how can li [underlying the sūtras and doctrines] be of such nature? It is only because the fundamental ability (or subtle triggering-mechanism) (chi) and receptivity of ordinary people are not equal; there are a myriad of avenues of approach for prompting enlightenment. Hence, the Great Sage showed different styles of speech [for different groups of people] and manifested various teachings [for them].

Tao-sheng Commentary on the Lotus Sutra, p154
LS45, LS32, Blog

45 Days of the Lotus Sutra

I have now completed my 101st trip through the Lotus Sutra – my 57th journey through the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage – and I’ve decided to change my daily practice.

Since March 2015, I’ve recited a portion of the Lotus Sutra in shindoku in the morning and then in the afternoon read aloud the same portion of Senchu Murano’s English translation of the Lotus Sutra.

Starting Dec. 16, I will be reading aloud portions of the Threefold Lotus Sutra in English, morning and evening. The cycle will take 45 days starting with the Sutra of Innumerable Meanings and concluding with the Sutra of Contemplation of Universal Sage.

I will use the Basic Nichiren Shu Service morning and evening, substituting my daily reading for the traditional quotes from the Lotus Sutra.

Going forward, my shindoku practice will be limited to the month of February. Each day in February I will recite a different chapter in shindoku in the morning. In the evening I will continue my English reading. The purpose of the February shindoku recitation is to allow me to recite an entire chapter at one time, following along with the shindoku recordings. The traditional 32-day division splits several chapters over multiple days.

At the start of this year I proposed dividing the Lotus Sutra into 365 roughly equal portions and providing annotations for each section. To that end I created  my annotated version of the Lotus Sutra, but I decided the small size created by dividing the sutra into 365 portions wasn’t practical.

The 45-day practice of reading aloud in English replaces that project. This brings the benefits of the smaller bites to both the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage. I hope others who want to make the study of the Lotus Sutra a part of their daily practice will consider this method.

For now I will be stopping my daily 32-days of the Lotus Sutra posting.

I’ve added horizontal rules to the Threefold Lotus Sutra for those who want to follow along. Blue rules denote morning service and green rules evening.

Day 1 M Sutra of Innumerable Meanings
E
Day 2 M
E
Day 3 M
E
Day 4 M
E
Day 5 M Chapter 1, Introductory
E
Day 6 M
E
Day 7 M Chapter 2, Expedients
E
Day 8 M
E
Day 9 M
E Chapter 3, A Parable
Day 10 M
E
Day 11 M
E
Day 12 M
E
Day 13 M Chapter 4, Understanding by Faith.
E
Day 14 M
E
Day 15 M Chapter 5, The Simile of Herbs
E
Day 16 M Chapter 6, Assurance of Future Buddhahood
E
Day 17 M Chapter 7, The Parable of a Magic City
E
Day 18 M
E
Day 19 M
E
Day 20 M Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples
E
Day 21 M Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn
E
Day 22 M Chapter 10, The Teacher of the Dharma
E
Day 23 M Chapter 11, Beholding the Stūpa of Treasures
E
Day 24 M
E Chapter 12, Devadatta
Day 25 M
E Chapter 13, Encouragement for Keeping this Sutra
Day 26 M Chapter 14, Peaceful Practices
E
Day 27 M
E Chapter 15, The Appearance of Bodhisattvas from Underground.
Day 28 M
E
Day 29 M Chapter 16, The Duration of the Life of the Tathāgata
E
Day 30 M Chapter 17, The Variety of Merits
E
Day 31 M
E Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra
Day 32 M
E Chapter 19, The Merits of the Teacher of the Dharma
Day 33 M
E
Day 34 M Chapter 20, Never-Despising Bodhisattva
E
Day 35 M Chapter 21, The Supernatural Powers of the Tathāgatas
E Chapter 22, Transmission
Day 36 M Chapter 23, The Previous Life of Medicine-King Bodhisattva
E
Day 37 M
E Chapter 24, Wonderful-Voice Bodhisattva
Day 38 M
E Chapter 25, The Universal Gate of World-Voice-Perceiver
Day 39 M
E Chapter 26, Dhāraṇīs
Day 40 M Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva
E
Day 41 M Chapter 28, The Encouragement of Universal-Sage Bodhisattva
E
Day 42 M Sutra of Contemplation of Universal Sage
E
Day 43 M
E
Day 44 M
E
Day 45 M
E
LS32

Day 32

Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 32 Text with annotationsPlay MP3

Having last month considered how those who keep the Lotus Sutra does the same practices as Universal-Sage Bodhisattva, we consider the merits to be received by those who keep, read and recite the Lotus Sutra.

Anyone who keeps, reads and recites this sūtra, and understands the meanings of it, will be given helping hands by one thousand Buddhas immediately after his present life. He will be fearless. He will not fall into any evil region. He will be reborn in the Tusiita Heaven. There he will go to Maitreya Bodhisattva who, adorned with the thirty-two marks, will be surrounded by great Bodhisattvas, and attended on by hundreds of thousands of billions of goddesses. He will be given the benefits of these merits. Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.

“World-Honored One! I will protect this sūtra with my supernatural powers so that it may be propagated and not be destroyed in the Jambudvipa after your extinction.”

The Daily Dharma offers this:

Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.

The Buddha declares this to Universal-Sage Bodhisattva in Chapter Twenty-Eight of the Lotus Sūtra. It is important to remember that early in the sūtra, the Buddha explained that he teaches only Bodhisattvas, beings who exist for the benefit of all beings. Our practice of the Lotus Sūtra is not just for ourselves. When we use it to lead others to enlightenment, we create the cause for our own enlightenment.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 31

Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.

Day 31 Text with annotationsPlay MP3

Having last month considered the father’s reaction to his sons’ demonstration, we consider the request of the two sons to renounce the world and become śramaṇas.

“Thereupon the two sons descended from the sky, came to their mother, joined their hands together, and said to her, ‘Our father, the king, has now understood the Dharma by faith. He is now able to aspire for Anuttara-samyak-saṃbodhi. We did the work of the Buddha for the sake of our father. Mother! Allow us to renounce the world and practice the Way under that Buddha!’

“Thereupon the two sons, wishing to repeat what they had said, said to their mother in gāthās:

Mother! Allow us to renounce the world
And become śramaṇas!
It is difficult to see a Buddha.
We will follow that Buddha and study.
To see a Buddha is as difficult
As to see an udumbara[-flower]
To avert a misfortune is also difficult.
Allow us to renounce the world!

“The mother said, ‘I allow you to renounce the world because it is difficult to see a Buddha.’

“Thereupon the [father came to them. The] two sons said to their parents, ‘Excellent, Father and Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, see him, and make offerings to him because to see a Buddha is as difficult as to see an udumbara flower or as for a one-eyed tortoise to find a hole in a floating piece of wood![1] We accumulated so many merits in our previous existence that we are now able to meet the teachings of the Buddha in this life of ours. Allow us to renounce the world because it is difficult to see a Buddha, and also because it is difficult to have such a good opportunity as this to see him.’

The Daily Dharma offers this:

To see a Buddha is as difficult
As to see an udumbara[-flower].
To avert a misfortune is also difficult.

These verses are sung by two sons of a king in a story told by the Buddha in Chapter Twenty-Seven of the Lotus Sūtra. In the story, the boys have heard the Dharma from a previous Buddha and are asking permission from their parents to leave home and follow that Buddha. The legend of the udumbara flower is that it only blooms every 3000 years. Meeting a Buddha is not to be taken for granted. However, it is still important to remember the ties of our families. Rather than leaving in secret from their home, the sons’ asking permission from their parents creates more benefits. The King and Queen accompany their sons and learn the Wonderful Dharma. As Bodhisattvas it is important to use our relationships wisely as we lead all beings to enlightenment.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 30

Day 30 covers all of Chapter 26, Dhāraṇīs

Day 30 Text with annotationsPlay MP3

Having last month considered the Dhāraṇīs offered by the rākṣasas daughters and the Mother-Of-Devils, we consider the vow of the rākṣasas daughters and the Mother-Of-Devils to protect the teacher of the Dharma.

[They said to the Buddha:]

“Anyone may step on our heads, but shall not trouble this teacher of the Dharma. Neither shall any yakṣa, rākṣasa, hungry spirit, pūtana, kṛtya, vetāda, kumbhāṇḍa, umāraka, apasmāraka, yakṣa-kṛtya or human kṛtya. Neither shall anyone who causes others to suffer from a fever for a day, two days, three days, four days, seven days or forever. Neither shall anyone who takes the shape of a man, a woman, a boy or a girl and appears in his dream.”

Then they sang in gāthās before the Buddha:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [ are split].

Anyone who attacks this teacher of the Dharma
Will receive the same retribution
As to be received by the person who kills his parents,
Or who makes [sesame] oil without taking out worms [from the sesame],
Or who deceives others by using wrong measures and scales,
Or by Devadatta who split the Saṃgha.

The Daily Dharma offers this:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [are split].

The ten rakṣasī demons and Mother-of-Devils sing these verses in Chapter Twenty-Six of the Lotus Sūtra. They are among the many gods and other supernatural beings who vow to protect all those who keep and practice the Buddha Dharma. These verses help us to understand the nature of those who create harm in the world and to develop a heart of compassion towards them. The nature of delusion is that it sets up a world separate from the world we all share. It puts a barrier between us and the world out of fear that this world will harm us. The Buddha’s teachings show us how to develop the courage to live in harmony with this world, rather than splitting ourselves from it, and splitting ourselves in it.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Day 29 Text with annotationsPlay MP3

Having last month considered Endless-Intent Bodhisattva’s question, we consider the Buddha’s reply to Endless-Intent Bodhisattva’s question.

The Buddha said to Endless-Intent Bodhisattva:

“Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings]. Those who keep the name of this World-Voice-Perceiver Bodhisattva will not be burned when they are put into a conflagration [because they are protected] by, the supernatural powers of this Bodhisattva. Those who call his name will be able to take ground when they are washed by an inundation. Suppose hundreds of thousands of billions of living beings are crossing an ocean in order to obtain gold, silver, lapis lazuli, shell, agate, coral, amber pearl, and other treasures, and suppose the ship carrying them is blown to the country of rākṣasa-devils by a storm. If one of the crew calls the name of World-Voice-Perceiver Bodhisattva, all the crew will be saved from the attacks of the rākṣasas. Because of this, [this Bodhisattva] is called World-Voice-Perceiver.

The Daily Dharma offers this:

The Buddha said to Endless-Intent Bodhisattva: “Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].”

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kuan-Yin, Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion, a living manifestation of the desire that all beings be happy and free from suffering. By calling the name of this Bodhisattva, we awaken the compassion within ourselves. We become this Bodhisattva and remove our fear of suffering. With this awakening we can be fully present for those in this world of conflict who are suffering and liberate ourselves from the delusion and isolation of our own suffering.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 28 Text with annotationsPlay MP3

Having last month considered the reaction to Wonderful-Voice Bodhisattva’s samadhi, we consider how Wonderful-Voice Bodhisattva was brought to the Sahā World.

Mañjuśrī said to the Buddha:

“World-Honored One! What root of good did he plant and what kind of meritorious deed did he do in order to obtain this great supernatural power? What samadhi did he practice? Tell us the name of the samadhi! We also wish to practice it strenuously so that we may be able to see how tall he is and how he behaves himself. World-Honored One! Cause me to see him by your supernatural powers when he comes!”

Thereupon Śākyamuni Buddha said to Mañjuśrī, “This Many-Treasures Tathāgata, who passed away a long time ago, will cause him to appear before you all.”

Thereupon Many-Treasures Buddha called [loudly] to [Wonderful-Voice] Bodhisattva [from afar], “Good man! Come! Mañjuśrī, the Son of the King of the Dharma, wishes to see you.”

Thereupon Wonderful-Voice Bodhisattva, accompanied by eighty-four thousand Bodhisattvas, left his world [for the Sahā World]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus flowers of the seven treasures rained [on those worlds], and hundreds of thousands of heavenly drums sounded [over those worlds] although no one beat them. The eyes of [Wonderful-Voice] Bodhisattva were as large as the leaves of the blue lotus. His face was more handsome than the combination of thousands of millions of moons. His body was golden-colored, and adorned with many hundreds of thousands of mark of merits. His power and virtue were great. His light was brilliant. His body had all the characteristics of the muscular body of Narayana.

See The Translator’s Touch