In Chapter 28, the Encouragement of Universal-Sage Bodhisattva, the Buddha states there are four things a person needs to do in order to obtain the Dharma after his extinction, which is a time frame we fall in to, so we should consider these four things as instructions to us. The four things are: 1. secure protection of the Buddhas; 2. plant roots of virtues; 3. reach the stage of steadiness on the path to enlightenment; and 4. resolve to save all living beings. And note that when he makes this statement he says men and women should do these four things.

I like this story of the two boys, Pure-Store and Pure-Eyes, who end up converting their parents to the Lotus Sutra not so much because of the phenomena the two sons performed but for the example that our actions speak more powerfully than our words. We can convince more people of the truth of the Lotus Sutra through the way we act in society than by merely talking theoretically about Buddhism. Getting through life and the day-to-day concerns we all face may seem ordinary, even hum-drum. However, the manner in which we face and ultimately overcome our problems can look supernatural to others around us who struggle and suffer so much. We don’t need to spout water or fire from our bodies; we merely need to show the joy of our practice in the face of life as human.

Our struggles in life are golden opportunities. We look around and we see strife, and it is an opportunity for us to eliminate the causes of strife. We look around and we see homelessness and these are nothing but chances for us to practice as the Buddha did and work to end homelessness. When we see these things and we give up hope, then we see our world as a dreary dark place, a place of great fires. However, turning towards these things and not away allows us to see many ways in which we who practice the Lotus Sutra, we who have hope, can bring hope and joy to those who have no hope.

I do not believe it is appropriate nor a mature faith and practice that transfers responsibility for improving our lives to beings outside our selves. We may find encouragement and strength from their ideals, but fundamentally, as we learn in Buddhism, it is up to us to create and manifest the life we wish to live and we do this by following the teachings in the Lotus Sutra.

The real value I think we as modern practitioners can find in Chapter 25, the Universal Gate of World-Voice-Perceiver Bodhisattva, is as a model for our own behavior. Through our practice we naturally develop empathy and an ability to listen to and respond to the suffering of others. We each have our unique talents to lend to others but through our practice we can develop greater skill in using those talents in the most effective way to benefit and bring joy to those around us who are suffering.

For those who practice the Lotus Sutra as taught by the Buddha, who uphold the five practices, and fulfill their vow to transmit this teaching then all the various benefits mentioned in the Lotus Sutra, including those of Kanzeon, will naturally be available. There is no need to take Kanzeon outside the Lotus Sutra or to engage in some additional side practice.

Wonderful-Voice Bodhisattva is able to change his shape and transform himself into any being he wishes. We, too, as we develop our Buddha potential are better able to communicate with various people taking on their lives and understanding the nature of their problems. Just as the Buddha was able to communicate with people of all the different Ten Worlds so too we can transcend the differences that frequently cause divisions and reach out to the many various people in our environment.

We all come from different worlds. We all have different stories. We all have different life-teachers. And yet, on a fundamental level, we are all similar. When we can set aside our differences we are more capable of seeing those things we have in common and feeling empathetic to others. …

When we are able to get to our heart, when we are able to operate from our Buddha life-condition, we are able to connect with others and more effectively communicate and share our Buddhist beliefs and merits.

Just as this very magnificent Wonderful-Voice Bodhisattva is cautioned in Chapter 24 not to consider us inferior, we too should not consider our fellow humans, animals, or plants to be inferior or superior to ourselves. In the eye of the Buddha – in the truth found in the Lotus Sutra – we are all equals, though as we recall in the Simile of Herbs, we may have different capacities and characteristics we are all equally capable of attaining enlightenment.

When we are able to set aside comparisons, which only serve to falsely elevate or diminish ourselves, we are better capable of sharing the joy of the Lotus Sutra with other people.

There is fundamentally no difference between others in our environment and ourselves because we all equally possess the potential to become Buddhas. Our outward appearances, our social differences, our education differences and all the other ways we tend to differentiate ourselves from others are so minor, they are trivial when we get down to the most important thing in life – enlightenment – that for us to spend time making comparisons is pointless and wasteful of our time.