Lotus Sutra Study Questions 26

When it comes to Chapter 26 of the Lotus Sutra, "Study Questions" are not exactly possible from the point of view of practice.  This is because the practice described in it is not amenable to discussion.  It is not a teaching to be contemplated; it is something to be tried and experienced.  You have to be "game" for it, willing to try with an open mind.  By analogy:  you can try to question and discuss what the flavor of honey is, debate it and dissect it conceptually, take a stand for or against this or that characteristic you ascribe to it... or you can be smart about it and just taste some honey yourself. 

This practice is the chanting of dharani.  Each dharani is a series of syllables, not unlike a spell or incantation, that is charged with a certain capacity.  For instance, in Chapter 26, a number of dharani are transmitted to the assembly by different bodhisattvas, with the approval of Buddha Shakyamuni, in order to protect those who practice the teachings of the Lotus Sutra.  Chanting dharani is a spiritual practice that can serve a particular function in ordinary life, but are ultimately intended as means to the realization of the Dharma.

Contemplation: A Guard for the Protectorless

After reviewing the guidelines for practice, take the following as your object of contemplation:

May I be a guard for those who are protectorless,
A guide for those who journey on the road.
For those who wish to go across the river
May I be a boat, a raft, a bridge.

Santideva, The Way of the Bodhisattva, p. 51

Programming Notice

We will resume our regularly scheduled discussion of the Lotus Sutra, starting with Chapter 25 on the Bodhisattva Avalokiteshvara, at our next meditation meeting:  Tuesday, 25 June.  I look forward to seeing you there.

Contemplation: A Treasure Ever Plentiful

After reviewing the guidelines for practice, take the following as your object of contemplation:

For sentient beings, poor and destitute,
May I become a treasure ever plentiful,
And lie before them closely in their reach,
A varied source for all that they might need.

Santideva, The Way of the Bodhisattva p. 50

Lotus Sutra Study Questions 25

Chapter 25 of the Lotus Sutra is among the most frequently chanted Buddhist texts in East Asia.  Its popularity may reflect its accessibility and the profundity of its message.  In content, this chapter sings the praises of the bodhisattva Avalokiteshvara, whose name is translated in the Chinese editions variously as the one who hears the cries of the world, the world-voice-perceiver, the cry regarder; in all these translations, the essential point is that Avalokiteshvara represents the capacity to recognize and respond to the sufferings of others, even at a distance.  This capacity is compassion.

When the sutra calls on us to contemplate the power of the Cry Regarder, what the sutra is asking us to do on one level is to contemplate the power of compassion, and to cultivate that ability in ourselves. We have the capacity to do it.  It is in our power to develop in this way.  We ought to do it. This is how I have been taught to understand this chapter.

Other meanings are also available, and can be just as meaningful in regards to practice.  For instance, in some traditions practitioners are advised to recite the name of Avalokiteshvara, calling on her by name for aid (in the form of Guan Yin, Kanzeon, or Kwanseum).  This is another way to understand the sutra's repeated insistence that we should contemplate the power of the Cry Regarder.  And the famous Tibetan mantra OM MANI PEME HUM?  That, also, is an invocation to Avalokiteshvara; it is considered by many in this tradition to be the most important of Buddhist practices, and also the most accessible to all.  Anyone can cultivate this capacity, and more than one method exists to do it.  As the sutra says, this is a "Universal Gate" of practice.

Please take this contemplation to heart.  Consider:  what are some contexts in which you can start to this contemplation on the power of compassion?

Contemplation: The Doctor, Nurse, and Medicine

After reviewing the guidelines for practice, take the following as your object of contemplation:

For all those ailing in the world,
Until their every sickness has been healed,
May I myself become for them
The doctor, nurse, the medicine itself.

Raining down a flood of food and drink,
May I dispel the ills of thirst and famine.
And in the ages marked by scarcity and want,
May I myself appear as drink and sustenance.

Santideva, The Way of the Bodhisattva, p. 50

Lotus Sutra Study Questions 24

Chapter 24 of the Lotus Sutra tells the story of someone named Wonderful Voice bodhisattva (Gadgadasvara in Sanskrit, Myo-on in Japanese).  Much of the chapter gives an elaborate frame narrative that describes Wonderful Voice's intentions toward and relationship with Shakyamuni Buddha.  The portion of this chapter that is likely of most relevance to our sangha's current survey of the sutra overall is this one, in the words of Shakyamuni Buddha:

"This Wonderful-Voice Bodhisattva protects all living beings in this Saha-World.  He transforms himself into one or another of these various living beings in this Saha-World and expounds this sutra to all living beings without reducing his super-natural powers, [his power of] transformation, and his wisdom.  He illumines this Saha-World with the many [rays of light] of his wisdom, and causes all living beings to know what they should know.  He also does the same in the innumerable worlds of the ten quarters, that is, in as many worlds as there are sands in the River Ganges.  He takes the shape of a Sravaka and expounds the Dharma to those who are to be saved by a Sravaka.  He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha.  He takes the shame of another Bodhisattva and expounds the Dharma to those who are to be saved by a Pratyekabuddha.  He takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha.  He takes these various shapes according to the capacities of those who are to be saved" (page 313).

Does this recall to memory any themes you have encountered so far in your study of this sutra?  Is it directly in line with these themes, or does it introduce something new or unfamiliar to you? 

Keep an eye on this idea of a Bodhisattva appearing in different forms to suit the capacities of those who need help in future chapters of this sutra.

Contemplation: Pillars of International Tendai

After reviewing the guidelines for practice, take the following as your object of contemplation:

I propose the pillars of International Tendai, for laity and ordained, should be:

1. Spiritual awakening of the participant through practices, devotion and study,
2. positive contributions to self, family, society, and the environment,
3. engaged service to others 
4.  integration of the sacred and the provisional to attain peace and equanimity on earth and an assurance of liberation from dukkha, now and in future lives.

Monshin Naamon, Abbot of the Tendai Buddhist Institute

Lay Leadership Training for Tendai Practitioners

This is big news.  The Lay Leadership program will give an avenue for training and practice for laypersons in our sangha, which will deepen and enrich sangha life for all of us.  I could not be more excited by this, which is why I bring it up here.  The vision for the future of our community internationally included here is itself worth reflecting on.

The following is reproduced entirely from the June 2013 Shingi, which is the newsletter of the Tendai Buddhist Institute.   The author is my teacher, Monshin Naamon.

I propose the pillars of International Tendai, for laity and ordained, should be:

1. Spiritual awakening of the participant through practices, devotion and study,
2. positive contributions to self, family, society, and the environment,
3. engaged service to others 
4.  integration of the sacred and the provisional to attain peace and equanimity on earth and an assurance of liberation from dukkha, now and in future lives."

We have already accomplished some of the goals in a number of ways. We have lay and ordained members on the Tendai-shu New York Betsuin board of director's. We include lay participation in the daily and meditation services. We educate the laity at a very informed level through activities, such as the monthly sutra class, as well as the weekly discussions.

  

A continued move in this direction is the Lay Leadership Program. This program is a one year long training program that is intended to bring appropriate lay people into a more active role in the temple and sangha experience, and provide leadership at the lay level for Tendai in North America. In many ways such people would be referred to as shinja in Japan.

The training will provide the lay leaders skills to assist the temple or sangha leader in organizing and hosting services and practices. They will be taught how to lead meditations, set up the ken-mitsudan and other ceremonial elements for services, maintenance and other ongoing roles, and perform various sangha member functions.

The program will encompass a one year long period. The first year will include a four-day long leadership retreat (this year starting the Wednesday evening of July 17th through the Sunday afternoon of July 21st), attend at least two retreats, attend the New Year's eve service, and attend a concluding training session next summer at a time similar to this year's leadership retreat. Additionally, there will be online training each month for which the participant will be responsible.

In order to participate in the training a person must have been a member in good standing of a Tendai sangha for at least two years, must receive the recommendation of the sangha or temple leader, have taken refuge, and submit a formal application.

As mentioned before this is not training to be a priest and does not result in ordination. Ordination is physically and emotionally demanding.  It is clearly not for everyone.  However, the lay leadership program, while not being physically and emotionally demanding requires a commitment to the Buddhist Path and to one's sangha brothers and sisters. It can be a very rewarding activity and provides a mechanism by which one will be rewarded with a deepening of their spiritual path.

If you are interested in participating please contact Monshin for an application and more information. This is another step in Tendai's development outside of Japan. I look forward to exploring this new dimension with dedicated sangha members.

In peace and love,  

Gassho . . . Monshin