Contemplation: The Bodhisattva who is Ill

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

Then Manjushri asked Vimalakirti, "How should a bodhisattva go about comforting and instructing another bodhisattva who is ill?"

Vimalakirti replied, "Tell him about the impermanence of the body, but do not tell him to despise or turn away from the body.  Tell him about the sufferings of the body, but do not tell him to strive for nirvana.  Tell him that the body is without ego, but urge him to teach and guide living beings.  Tell him of the emptiness of the body, but do not tell him of its final extinction.  Tell him to repent of former offenses, but do not tell him to consign them to the past.  Tell him to use his own illness as a means of sympathizing with the illness of others, for he should understand their sufferings throughout the countless kalpas of their p ast existence, and should think how he can bring benefit to all living beings.  Tell him to recall the good fortune he has won through religious practice, to concentrate on a life of purity, and not to give way to gloom or worry.  He should cultivate constant diligence, striving to become a king of physicians who can heal the ailments of the assembly.  This is how a bodhisattva should comfort and instruct a bodhisattva who is ill so as to make him feel happy." 

Vimalakirti Sutra, trans. B. Watson, pp. 67-68

Lotus Sutra Study Questions 18

The topic of Lotus Sutra chapter 18 is rejoicing in practice and in learning.  Rejoicing is a spiritual practice in its own right.  It also has a role in magnifying, if you will, the energy or effect of the activities one rejoices in.  Karma is like that:  for an action to be complete, one first forms an intention to do something, then carries out the intended act, and finally takes satisfaction in having done it.  Two thirds of all karma (at least) is mental and volitional, having to do with intentions regarding future actions and attitudes regarding past actions.

All of this means that intentionally and earnestly celebrating the attainments of others amounts to participating in that attainment, karmically-speaking.  Rejoicing in one's own virtuous actions, one's Buddhist activities, redoubles the strength of the seeds planted.  Seeds bear fruit:

Needless to say, boundless will be the merits
Of the person who hears this sutra with all his heart,
And expounds its meanings,
And acts according to its teachings.

Lotus Sutra, Murano translation, p. 268

I encourage you to rejoice in the wholesome deeds and activities of others, and the good qualities of the Buddha, Dharma, and Sangha. 

Having heard much of the Lotus Sutra and hopefully taken it to heart, what is to be rejoiced in?  Reflect on what you have learned so far:  How can you incorporate these teachings into your spiritual practice?  Into your everyday conduct with others and on your own?

Contemplation: Inherent Baselessness

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

The inherent baselessness of physical and mental objects is called reality.

Li Tonxuan, Entry into the Realm of Reality, trans. T. Cleary, p. 21

Coming Attraction: Introduction to Buddhist Practice

Mark your calendars:  on April 21, we are presenting an Introduction to Buddhist Practice.  You can find out all the details on where and when at this link.  We hope to see you there!  Please spread the word...

Programming notice: Nembutsu practice next week

At next week's meditation, I will give an introduction to nembutsu practice; our regular Lotus Sutra programming will return the following week.

If this is new to you, consider having a look at a post I wrote on it some years back, or perhaps at Thich Nhat Hanh's helpful book on the subject.

This is an accessible, joyful practice that anyone can take up and benefit from.

Enjoy!

Contemplation: Shoya

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

I expound the transient verse
in the early evening--Listen!
Illusion  is deep enough and bottomless;
the ocean of life and death has no limits.
The ship that takes us from this life's suffering
is not yet departing;
now is not the time to sleep.

Shoya, as recited at Tendai Buddhist Institute.

Lotus Sutra Study Questions 17

Chapter 17 of the Lotus Sutra describes the merits of someone who learns, understands, and "upholds" or teaches to others the meaning of this sutra, particularly in regard to the previous chapter on the lifespan of the Buddha.  The Buddha advises his listeners that, if they should happen to meet such a person...

You should think:
'He will go to the place of enlightenment before long.
He will be free from asravas and free from causality.
He will benefit all gods and men'

Lotus Sutra, Murano translation, p. 262

I should emphasize here that this is not out of the capacity of ordinary laypersons and householders.  It merely requires the willingness to listen to the teachings, reflect on them, and integrate them into your everyday life activities as much as you can:  to practice them.

Reviewing earlier chapters:  what does it mean to teach or "uphold" this sutra?  Are words necessary?  What is the relation between practice and teaching in this sense?