The criticism that nondual original enlightenment thought undermines proper distinctions between good and evil is not something peculiar to this doctrine but has recurred throughout the history of the Mahāyāna. The Mahāyāna denial of duality aims at liberation from attachment by undercutting notions of self-existing entities to which one might cling; in repudiating the idea that there can be “self” independent of “other,” it also serves to foster responsibility and compassion. Its denial of “good” and “evil” as independent ontological entities is not a denial of morality; from the perspective of conventional truth, good and evil must be distinguished. But the Mahāyāna rhetoric of nonduality, such as “saṃsāra is nirvāṇa” and “the defilements are enlightened insight,” has at times been taken as a license to commit evil and exposed the tradition to criticism. (Page 360)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismMonthly Archives: April 2019
The Ten Subtleties in the Origin
With regard to the ten functions in the door of the Origin, they are also regarded by Chih-i to express the Ten Subtleties in the Origin. If the ten functions in the Traces can be taken as revealing the relationship between the Three Vehicles and the One Vehicle, then the ten functions in the Origin can be taken as revealing the relationship between the Traces and the Origin. This indicates that both groups of the Ten Subtleties concern the Ultimate Truth that consists of the Relative and the Ultimate. Although the ten functions of the Traces and of the Origin are spoken of by Chih-i in different terms, they contain the same teaching of the Buddha in conveying the Ultimate Truth or True Reality. The Three Vehicles and the Traces are taken as the Relative Truth, and the One Vehicle and the Origin the Ultimate Truth. The similar terms of these two groups of the ten functions prove Chih-i’s theory that the Buddha’s teaching is consistent and coherent. Regardless of whether it is relative or ultimate teaching, Chih-i stresses that the Buddha’s real intention is to reveal the One Buddha vehicle that is already present in the Origin. (Vol. 2, Page 446-447)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 16
Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Having last month repeated in gāthās Śākyamuni’s explanation of Many-Treasures Buddha in the stūpa of treasures and the Buddhas of the replicas, we consider Śākyamuni’s question of who will protect and keep this Sūtra after his extinction.
(The Buddha said to the great multitude.)
Who will protect
And keep this sūtra,
And read and recite it
After my extinction?
Make a vow before me to do this!Many-Treasures Buddha,
Who had passed away a long time ago,
Made a loud voice like the roar of a lion
According to his great vow.Many-Treasures Tathāgata and I
And the Buddhas of my replicas,
Who have assembled here,
Wish to know who will do [all this].My sons!
Who will protect the Dharma?
Make a great vow
To preserve the Dharma forever!Anyone who protects this sūtra
Should be considered
To have already made offerings
To Many-Treasures and to me.Many-Treasures Buddha vowed to go
About the worlds of the ten quarters,
Riding in the stūpa of treasures,
In order to hear this sūtra [directly from the expounder].Anyone [who protects this sūtra] also
Should be considered to have already made offerings
To the Buddhas of my replicas, who have come here
And adorned the worlds with their light.Anyone who expounds this sūtra
Will be able to see me,
To see Many-Treasures Tathāgata,
And to see the Buddhas of my replicas.
Nichiren’s letter A Treatise Revealing the Spiritual Contemplation and the Most Verable One, offers this interpretation:
Moreover, the eleventh chapter of the Lotus Sūtra, “Appearance of the Stupa of Treasures,” states: “Those who uphold the teaching of this sūtra are deemed to serve Me, Śākyamuni, and the Buddha of Many Treasures. They also serve Buddhas in manifestation here who adorn and glorify their respective worlds.” This means that Śākyamuni Buddha, the Buddha of Many Treasures, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sūtra, will follow their steps and inherit all the merits of those Buddhas.
This is the meaning of the passage in the tenth chapter of the Lotus Sūtra, “The Teacher of the Dharma,” which reads: “Those who hear of this Lotus Sūtra even for a moment, will instantly attain Perfect Enlightenment.”
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 146
Awakening Is Insight
Awakening is not something that exists in a vacuum or a mystical void. Awakening is insight into the true nature of all reality and the deep caring which springs from that insight. ·When Buddhahood is attained, the defilements are not simply rejected or forgotten. Instead, they are seen as part of the dynamic and interdependent nature of life. One who is awakened to their true nature is no longer under their power and, in fact, is able to see them in their essence as a part of the dynamic and interdependent nature of all things, pure without the taint of our clinging. Greed, hatred, delusion, pride, false views, and doubt are transformed through awakened awareness into their positive equivalents, just like solid blocks of ice can melt into water in sunlight. Through Buddhahood, we turn greed into devotion, hatred into healthy criticism, delusion into openness to the truth, pride into self-confidence, false views into careful reasoning, and doubt into careful consideration. We will also be able to use the knowledge we have gained of our own inner life to understand and help others deal with the defilements in their lives.
Lotus SeedsUltimate Doctrine of Compassion
[B]eginning with Śākyamuni Buddha, such Buddhas as the Buddha of Infinite Life, Medicine Master Buddha, and the Buddha of Many Treasures as well as such bodhisattvas as Avalokiteśvara, Mahāsthāmaprāpta, Samantabhadra, and Mañjuśrī are compassionate parents to us. You should not forget that the ultimate doctrine of compassion with which these Buddhas and bodhisattvas guide the people is solely in the Lotus Sūtra. You should remember that the secret doctrine to save the evil, the stupid, women, and those without Buddha-nature is not revealed in sūtras other than the Lotus Sūtra. This is the very reason why the Lotus Sūtra is superior to all other Buddhist scriptures.
Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 14
Daily Dharma – April 1, 2019
Now you have awakened us, saying:
“What you attained was not true extinction.
When you have the unsurpassed wisdom of the Buddha,
You will attain true extinction.”
Five hundred of the Buddha’s monks give this explanation in Chapter Eight of the Lotus Sūtra. These monks believed that by extinguishing their desires and ending their suffering, they would reach the wisdom of the Buddha. They had not yet heard the teaching of the Lotus Sūtra in which the Buddha reveals his wisdom and the path to attain it. This is the path of the Bodhisattva: beings who resolve to work for the enlightenment of all beings and not just end their own suffering. We may start on the path towards enlightenment by wanting to be happy. Then as we progress, we find our happiness entwined with that of all beings.
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