(..continued from previous posting)
In the Lotus Sutra we find a recitation with prostration practice.
You recite the Sutra character by character, and after each word
you perform a prostration and recite a phrase of homage to the
Bodhisattvas who were in the assembly when the Sutra was delivered.
Some practitioners in China recite the Diamond and Avatamsaka
Sutras in this way. You must be thoroughly familiar with the
scripture before you engage in this practice in order not to
prostrate without understanding the words.
Sutras usually begin with 'Thus have I heard...' In Chinese this
phrase is four characters, just as it is four words in English. So
you would start by saying, 'Thus', and then you would prostrate to
all the Bodhisattvas and the Buddhas associated with this
scripture. For example, if you are practising the Lotus Sutra, you
say, 'Thus,' and then prostrate while chanting aloud, 'Homage to
the Lotus Sutra, Homage to the Assembly of Buddhas and Bodhisattvas
present at the Lotus Sutra Assembly.' I have done this practice
myself.
Some of you may be familiar with the Nichiren Sho-shu sect in
Japan, which associates itself with the Lotus Sutra. They do not
prostrate, but they recite the title of the Lotus Sutra. When you
engage in this practice, do not recite or prostrate quickly. The
idea is not to finish the scripture too soon.
In the Tibetan tradition, practitioners do the 'four uncommon
preparatory practices', one of which is one-hundred-thousand
prostrations. It doesn't take quite that many prostrations for the
Lotus Sutra. There are only eighty thousand characters!
Now I would like to talk about six benefits derived from reading
the scriptures. The Dharma is never fixed. Although I only mention
a few benefits, there may be innumerable others, so please tell me
if you think of any I may miss out.
First, by reading the scriptures we can realize mind, or
'illuminate the mind'. When we engage in Sutra recitation, we make
use of the Sutra as a mirror to reflect back the reciting mind.
This mind, prior to practice, is full of darkness and ignorance. We
take the Sutra as a mirror by which we can model our behavior,
until our minds fuse with the Sutra, and we directly realize the
nature of our mind. I tell this to my monks and nuns in Taiwan but
they refuse to understand. They ask, "Why don't you explain the
Sutra first? Then it will be easier to read and memorize."
Second, Sutra reading can help us understand the meaning behind the
Sutras. When I was a novice, I asked my master the meaning of the
scriptures. All he said was, "Just keep reading, and you'll
understand". Now I realise that complete familiarity with the
Sutras naturally elicits the meaning.
Third, Sutra recitation can be samadhi or one-pointed concentration
practice. I teach my disciples to use their ears to listen while
they follow the chanting and not think about the meaning. One
should use the mind to be fully aware of hearing as well as of
one's own recitation. When you are alone, of course, you listen to
your own voice reciting. But in group practice it is better to
listen to other people's recitation. After all, one's own voice is
really of no use, because you are unlikely to enter into samadhi by
listening to it! How we enjoy listening to the sound of our own
voices! Such attachment prevents us from entering samadhi. It is
more helpful to do Sutra recitation in a group because then you can
listen to others' voices in harmony.
A fourth benefit of Sutra recitation is the spreading of the
Dharma. The Sixth Patriarch of Chan realized enlightenment upon
hearing a layman recite a phrase from the Diamond Sutra: 'Let the
mind arise without dwelling on anything'. In reciting Sutras do not
be concerned with your own enlightenment. It is not important, so
long as someone else achieves enlightenment.
Reciting Sutras can cause the ripening of another's virtuous karmic
root. A non-Buddhist I know was travelling on a boat, feeling
anxious and agitated. Next to him, a woman recited the Heart Sutra
aloud. Since he had nothing better to do, he listened to her. After
a while his mind became settled. That stimulated his interest. He
thought, 'If just listening to scriptural recitation can benefit
me, how much more will I benefit if I do the recitation myself.' He
began to recite scriptures, and finally became a Buddhist.
The fifth benefit of scriptural recitation is the protection of
Buddhadharma. The Mahayana scriptures say that whenever a person
recites and upholds the sutras it is a manifestation of the
Tathagata, the Buddha. Wherever there is recitation, there is the
presence of the Buddha. Also, the Dharma-protectors and deities
from the ten directions protect the people reciting and the area
around them.
If we want to make Buddhadharma last in the world, it is not enough
that the Sutras be present. We must recite and uphold the Sutras.
If the scriptures exist, but no one recites and makes use of them,
then they are just pieces of paper. They are very good for wiping
pus, as Master Lin-chi said. But when they are recited and upheld,
then they become Buddhist scriptures.
Sixth, Sutra recitation can be done to benefit the deceased. We can
wish for their merit and virtue. Buddhists usually want Sutras to
be recited for deceased family members. Some time ago, I had a
Western student who placed great emphasis on seated meditation and
practiced all the time. It happened that one of his close friends
passed away, and he felt lost. He asked me what to do. I
recommended that he recite Sutras as a way of transferring merit to
his deceased friend. Now, you may ask, 'Is sitting meditation
helpful for others?' It is helpful, but it is not as direct as
Sutra recitation.
When a Sutra is recited, the power of Buddhadharma calls back the
deceased so that he or she can benefit from listening to the
Buddhadharma. If the deceased cannot come back, numerous sentient
beings always gather when Sutras are recited, and it is they who
benefit from listening to Buddhadharma. Because they benefit, the
one who passed away also benefits.
The Brahmajala Sutra says that Bodhisattvas should explain the
Mahayana Sutras and Vinaya for the sake of sentient beings whenever
someone is seriously ill, and on the day when a family member,
spiritual advisor or dharma master passes away. At the time of
passing, and for three to seven weeks afterward, the practitioner
should have a master expound the Sutras, and should himself recite
sutras and make offerings, in order to benefit the deceased.
Finally, we recite the Sutras hoping to benefit sentient beings
directly so that they generate Bodhi mind, the altruistic mind of
enlightenment, and attain Buddhahood.
