‘A bodhisattva, if he wants to learn and master the doctrine of Innumerable Meanings, should observes that all laws were originally, will be, and are in themselves void in nature and form; they are neither great nor small, neither appearing nor disappearing, neither fixed nor immovable, and neither advancing nor retreating; and they are nondualistic, just emptiness. All living beings, however, discriminate falsely: “It is this” or “It is that” and “It is advantageous” or “It is disadvantageous”; they entertain evil thoughts, make various evil karmas, and thus transmigrate within the six realms of existence; and they suffer all manner of miseries, and cannot escape from there during infinite kotis of kalpas. Bodhisattva-mahasattvas, observing rightly like this, should raise the mind of compassion, display the great mercy desiring to relieve others of suffering, and once again penetrate deeply into all laws. According to the nature of a law, such a law emerges. According to the nature of a law, such a law settles. According to the nature of a law, such a law changes. According to the nature of a law, such a law vanishes. According to the nature of a law, such an evil law emerges. According to the nature of a law, such a good law emerges. Settling, changing, and vanishing are also like this. Bodhisattvas, having thus completely observed and known these four aspects from beginning to end, should next observe that none of these laws settles down even for a moment, but all emerge and vanish anew every moment; and observe that they emerge, settle, change and vanish instantly. After such observation, we see all manner of natural desires of living beings. As natural desires are innumerable, preaching is immeasurable, and as preaching is immeasurable, meanings are innumerable. The Innumerable Meanings originate from one law. This one law is, namely, nonform. Such nonform is formless and not-form. Being not form and formless, it is called the real aspect of things. The mercy which bodhisattva-mahasattvas display after stabilising themselves in such a real aspect is real and not vain. They excellently relieve living beings from sufferings. Having given relief from sufferings, they preach the Law again and let all living beings obtain pleasure.’
I had an urge to make The Lotus Sutra my next commute read, and since it is always worth observing such urges, I got stuck into it. In the edition which Linda Ruth recommended we get, when we studied it at Tassajara back in 2004, The Sutra of Innumerable Meanings forms the preface to the main sutra itself. Reading it for the first time in all these years, I found it very heart-warming and encouraging. Stay tuned for a couple more extracts, as well as some from The Lotus Sutra.