The unfolding of mind is to take mind as the substance, the gist, and the function. In Chih-i’s view, there are three types of mind: (i) the mind of affliction (Fan-nao Hsin) which includes three links: ignorance (Ch., Wu-ming; Skt., avidyā), desire (Ch., Ai; Skt., tṛṣṇā), and attachment (Ch., Ch’ü; Skt., upādāna), (ii) the mind of suffering as effect (K’u-kuo Hsin) which includes seven links: consciousness (Ch., Shih; Skt., vijn͂āna), name-and-form (Ch., Ming-se; Skt., nāmarūpa), the six senses (Ch., Liu-ju; Skt., ṣaḍāyatana), contact (Ch., Ch’u; Skt., sparśa), sensation (Ch., Shou; Skt., vedanā), rebirth (Ch., Sheng; Skt.,jāti), and old age-and-death (Ch., Lao-ssu; Skt.,jarāmarava), and (iii) the mind of karman (Yeh Hsin) which includes two links: volitional activity (Ch., Hsing; Skt., saṃskāra), and existence (Ch., Yu; Skt., bhava). When these three types of mind are identified with the Dharma-body, perfect wisdom, and liberation, they are taken as the Substance, the Gist, and the Function. Chih-i says that if the mind of suffering is identical to the dharmakāya (Dharma-body), the mind is taken as the Substance (Hsin-t’i). If the mind of affliction is identical to prajn͂ā (perfect wisdom), the mind is taken as the Gist (Hsin-tsung). If the mind of karman is identical to liberation, the mind is taken as the Function (Hsin-yung). The “Characteristics of the Teaching” that concerns mind is the overview of both “unfolding” and “folding”. When mind differentiates (i.e., the aspect of unfolding) with regard to the Twelvefold Causality (Ch., Shih-erh Yin-yüan; Skt., dvādaśāṅgaprat̄tyasamupāda), six worlds (hell-dwellers, hungry ghosts, animals, asuras, humans, and heavenly beings) arise. This is because the mind differentiation is a result of one’s ignorance that generates the twelve links of dependent origination, and keeps one in the cycle of the six worlds. Only if the mind is put to rest and no longer differentiates (i.e., the aspect of folding), can one depart from ignorance. Subsequently, the four levels of sages (i.e., śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas) arise. (Vol. 2, Page 31)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: October 2018
The Miraculous Oral Discipline in Our Sect
All we have to do is to open our eyes and look at the Truth; then, in spite of our anger and fury we shall experience peace and happiness, we shall be able to establish equality and impartiality between ourselves and others, and attain to that state of content and pleasure which they and we shall enjoy together. What possible reason is there against our succeeding to become Buddhas, except our continuance under the spell of anger and fury, unless we reduce ourselves to emptiness and annihilation? Even ignorant men and women who can neither read nor write may surely attain the Buddhahood, if they will but sincerely repeat the Daimoku Na-mu Myo Ho Ren-ge Kyo. This is the miraculous oral discipline in our Sect.
Doctrines of Nichiren (1893)Attaining Enlightenment Just As We Are
Sometimes we think of Buddhism and think we need to be just like the Buddha. We may even think that we need to sit under a tree and be peaceful like we imagine the Buddha. But I think we miss the point sometimes by wishing to become exactly like the Buddha and fail to realize our goal is to attain enlightenment just as we are.
Lotus Path: Practicing the Lotus Sutra Volume 1Two Perspectives on Doctrine of Ichinen Sanzen
The doctrine of Ichinen Sanzen must be considered from two perspectives: the doctrine as taught in the theoretical section (shakumon) of the Lotus Sutra and the doctrine as taught in the essential section (honmon) of the Lotus Sutra. Simply speaking, the theoretical section refers to the first 14 chapters of the Lotus Sutra, which is the realm of the historical Buddha, while the essential section refers to the latter 14 chapters, which is the realm of the Eternal Śākyamuni Buddha who is eternally engaged in the activities of saving living beings. The theoretical section is known as the “Ichinen Sanzen of Ri, ‘ while the essential section is known as “Ichinen Sanzen of Ji
Daily Dharma – Oct. 9, 2018
The Buddhas of my replicas
As innumerable
As there are sands in the River Ganges
Also came here
From their wonderful worlds,
Parting from their disciples,
And giving up the offerings made to them
By gods, men and dragons,
In order to hear the Dharma,
See Many-Treasures Tathāgata,
Who passed away [a long time ago],
And have the Dharma preserved forever.
The Buddha sings these verses in Chapter Eleven of the Lotus Sūtra. The Buddhas of his replicas inhabit countless other worlds in the universe, and enjoy the status and benefit of being enlightened in those worlds. Despite the honor they receive in those worlds, they happily come to hear the Buddha teach the Wonderful Dharma. As our pleasures seem small compared to those of a Buddha, so a Buddha’s pleasures seem small compared to the Wonderful Dharma.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
A Comparison of Chih-i’s Five Sections with the Human Body
This is the third analogy for the Five Sections, indicating the completeness of the Five Sections in elaborating the teaching of the Buddha as a whole. The human body (Jen-shen) is analogous with the section “Name”, for the name indicates the general characteristics of the teaching of the Buddha. The other four sections indicate the specific characteristics of the teaching of the Buddha. Chih-i says that “Substance” is analogous with consciousness (Shih); “Gist” is analogous with life (Ming), “Function” is analogous with heat (Nuan), and “Characteristics of the Teaching” is analogous with the mind that distinguishes (Fen-pieh).
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Highest Blessing
The second example of practical guidance occurs in the Sutra of Good Fortune, which explains the maximum happinesses to which men can attain and suggests practical ways they can be achieved. This sutra is recited daily by the faithful in lands where Southern (Theravada) Buddhism prevails.
Once when Shakyamuni was in the Jetavana Monastery, a deity of surpassing beauty approached him and said, “Many gods and men have longed for various blessings and have sought the highest blessing. World-honored One, tell me what the highest blessing is.” And Shakyamuni answered with the following precepts:
- Not to associate with fools but to associate with wise men and to revere people who are worthy of reverence. This is the highest blessing.
- To live in a suitable place, to have accumulated merits and virtues in previous lives, and to have correct wishes. This is the highest blessing.
- To be learned and skillful, to be trained and to have studied much, and to speak words of good teachings. This is the highest blessing.
- To care for parents, to provide well for wife and children, and to have a way of making a living that is pure and correct. This is the highest blessing.
- To give alms, to perform correct actions, to care lovingly for and to protect relatives, and to do nothing that is blameworthy. This is the highest blessing.
- To take no pleasure in wickedness and to refrain from evil acts, to control one’s own consumption of intoxicants, and to be selfless in all things. This is the highest blessing.
- To respect others, to be humble, to know what is sufficient, to be grateful for what others do, and from time to time to hear the Law taught. This is the highest blessing.
- To be forbearing, to speak gently, to meet with people of religion and occasionally to discuss the Law and teachings. This is the highest blessing.
- To make efforts, to be trained in the Buddha’s way, to comprehend the Noble Truths, and to find enlightenment in nirvana. This is the highest blessing.
- To remain unshaken by contact with the things of the secular world, to be free of anxiety, to be undefiled, and to be tranquil. This is the highest blessing.
Those who do these things are undefeated in all things, prosperous in all things, and theirs is the highest blessing. (Page 194-195)
The Beginnings of BuddhismThree Lotus Sūtra Years
This is the 36th iteration of my 32-day monthly cycle of reading the Lotus Sūtra. See explanation here.
To mark this three-year anniversary, I will be publishing the full text of each day’s portion of the Sūtra. When I’ve finished the 32 days, I will incorporate the text with the existing 32-day content in order to provide an opportunity for others to practice reading 1/32nd of the Sūtra each day. All you need is 15 minutes or so a day to read aloud. As promised in the Sūtra, the benefits have been immeasurable.
My long-term plan is to create an annotated version of the Sūtra that incorporates the Daily Dharma and other quotes related to specific portions of the Sūtra. Perhaps on my second three-year anniversary.
Living the Life of the Universal Self
The fundamental maxim of Tendai ethics is “to put on the robes of the Tathāgata, to occupy the seat of the Tathāgata, and to enter the abode of the Tathāgata,” in short, to live the life of the universal self.
History of Japanese ReligionDaily Dharma – Oct. 8, 2018
A man of shallow faith pretends to have right faith and is contemptuous towards other followers, so as to harm the faith of others. Leave such people alone. By the intention of the King of the Brahma Heaven, Indra and other deities, I believe that such a time will certainly come when all the people of Japan will simultaneously believe in the Lotus Sutra. I am sure that many people will then say, “I have believed in this sutra all along.”
Nichiren wrote this passage in a Reply to Lord Ueno (Ueno-dono Gohenji). In Nichiren’s life, he tolerated the contempt of many who refused his call to set aside expedient teachings and take up the Wonderful Dharma of the Lotus Sūtra. Despite repeated attempts to reach these people, and after enduring his home being burned down, attacks with swords, a mock execution and numerous exiles, he retired to a hermitage on Mt. Minobu to spend the last days of his life. As the Buddha showed no contempt towards his cousin Devadatta, Nichiren showed no contempt towards his persecutors. When we find others who despise us for our practice, we have the example of these two men. They both took the long view towards enlightenment, and did not let themselves be wounded by the follies of human nature.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com