Foundations of T'ien T'ai Philosophy, p 122In the final analysis Chih-i presents threefold cessation and threefold contemplation as something which occurs, or is present in, one single instant or one single thought. He summarizes this section on cessation and contemplation as follows:
In general, [the content of] all of the previous meanings [of cessation and contemplation] are present in one thought. What are their characteristics? To realize the true essence of reality as identical to ignorance and warped views is called “cessation as realizing the essence of true reality.” To realize that this reality is universal, and to put one’s mind at rest by contemplating this objective reality as the object of contemplation is called “cessation as [insight into] expedient conventional existence which arises through conditions.” To put an end to the distraction of saṃsāra and quiescence of nirvāṇa is called “cessation as putting an end to the two extremes.” To realize that all conventionally existent things are empty, that the essence of reality is identical to emptiness, is called “the contemplation of entering emptiness.”
When one understands this emptiness, one’s insight [contemplation] penetrates the Middle Path, knows the dharma marks of the arising and perishing of the worldly realm, and perceives it as it truly is. This is called “the contemplation of entering conventional existence.” In this way [it is realized that] the wisdom of emptiness is identical to the Middle Path, non-dual and not distinct. This is called “the contemplation of the Middle Path.” [T. 46, 25b25-c3]
Monthly Archives: February 2021
Keeping Their Promises at the Cost of Their Lives
[W]hen Śākyamuni Buddha who is a compassionate father, the Buddha of Many Treasures who is a compassionate mother, as well as Buddhas from all the worlds throughout the universe who assist the compassionate parental Buddhas to bear witness to the truth of the Lotus Sūtra came together in one place shining brightly as if the suns and moons were put together, the Buddha addressed the great crowd: “Who will uphold and recite and spread this Lotus Sūtra after My passing? State your vow now before Me.” The Buddha repeated this three times (“Appearance of a Stupa of Treasures” chapter). Then numerous great bodhisattvas filling the worlds in eight directions numbering 400 tens of thousand millions nayuta all vowed, lowered their heads deeply, held hands in the form of gasshō, and said in unison: “We will do exactly as the World Honored One commanded us.” They swore this three times loudly without sparing their voices (“Transmission” chapter). How can they not bear the suffering of the practicers of the Lotus Sūtra?
Fan Yü-ch’i of ancient China gave his head to Ching K’o, and a man called Chi Cha presented his treasured sword upon the gravestone of the Lord of Hsü in order to fulfill their promises. They were foreigners in China, uncivilized as Ainus. Nevertheless, they kept their promises at the cost of their lives, how much more so the great bodhisattvas who from the first have been deeply compassionate and vowed to bear the suffering of other people! Even without the commandment of the Buddha, how can they abandon the practicer of the Lotus Sūtra? Moreover, the Lotus Sūtra is the one that enabled them to attain Buddhahood, and receiving the solemn words of the Buddha, they made a vow respectfully before the Buddha. There is no question whatsoever that they will help the practicers of the Lotus Sūtra.
Kitō Shō, Treatise on Prayers, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 65-66
Daily Dharma – Feb. 11, 2021
The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good.
The Buddha gives this explanation in Chapter Sixteen of the Lotus Sūtra. He describes the methods he used to prepare those whom he taught for receiving his highest teaching. In this chapter, the Buddha reveals that his existence is not limited to that of the physical body of Siddhartha Gautama 2500 years ago. In truth he has been leading all beings to his enlightenment for an unimaginably long time, and will continue to lead us for twice that time into the future. We approach the Buddha’s true wisdom when we see the purpose of our existence as benefiting all beings, and are certain that the outcome of whatever troubles us now is the enlightenment of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 23
Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.
Having last month considered the merit of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma, we consider the merits of those hear the dharma and who invite others to hear the dharma.
“Furthermore, Ajita! Anyone who goes to a monastery in order to hear this sūtra and hears it even for a moment while he is sitting or standing, in his next life will be able to go up to the palace of heaven, riding in a beautiful and wonderful elephant-cart or horse-cart or in a palanquin of wonderful treasure by his merits. Anyone who, while sitting in the place of the expounding of the Dharma, persuades another per on to it down or shares his seat with him to hear [the Dharma] when he sees him coming to the place, in his next life by his merits, will be able to obtain the seal of King Sakra, of the Brahman Heavenly-King or of a wheel-turning-holy-king.
“Ajita! Anyone who[, while he is staying outside the place of the expounding of the Dharma,] says to another person, ‘Let us go and hear the sūtra called the Lotus Flower of the Wonderful Dharma which is being expounded [in that place],’ and cause him to hear it even for a moment, in his next life by his merit , will be able to live with the Bodhisattvas who obtain dharanis. He will be clever and wise. He will not be dumb throughout thousands of millions of his future existences. His breath will not be foul. He will have no disease of the tongue or the mouth. His teeth will not be defiled, black, yell w, few, fallen out, uneven or crooked. His lips will not be pendulous, shrunk, chapped, cracked, broken, distorted, thick, large, yellow-black or loathsome. His nose will not be flat or awry. His face will not be black, long, distorted or displeasing. His lips, tongue and teeth will be well-shaped; his nose, long, high and straight. His face will be full; his eyebrows, thick and long; and his forehead, broad and even. In a word, he will have all the good features of a man. He will be able to see the Buddhas, hear the Dharma from them, and receive their teachings by faith throughout his future existences.
“Ajita, look! The merits of the person who causes even a single man to go and hear the Dharma are so many. It is needless to speak of the merits of the person who hears [this sūtra] with all his heart, reads it, recites it, expounds it to the great multitude, and acts according to its teachings.
The Daily Dharma from Nov. 10, 2020, offers this:
Ajita! Anyone who[, while he is staying outside the place of the expounding of the Dharma,] says to another person, ‘Let us go and hear the sūtra called the Lotus Flower of the Wonderful Dharma which is being expounded [in that place],’ and causes him to hear it even for a moment, in his next life by his merits, will be able to live with the Bodhisattvas who obtain dhāraṇīs.
The Buddha gives this explanation to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sutra. The dhāraṇīs are promises made by Bodhisattvas to protect those who keep and practice the Lotus Sūtra. They are included in the sūtra so that we can use them to remind these Bodhisattvas, and ourselves, of the protection we enjoy from our practice. This protection is not just meant for us. It is for all beings. When we share the teaching of the Wonderful Dharma with others, we help them become aware of their potential to become enlightened.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Perfect and Immediate Cessation and Contemplation
Foundations of T'ien T'ai Philosophy, p 121The most superior contemplation, and the contemplation which is discussed in the [Great Concentration and Insight], is what Chih-i calls the “perfect and immediate cessation and contemplation.” In this case the three aspects of emptiness, conventional existence, and the Middle are contemplated simultaneously and spontaneously, and immediately perceived as being integrated, non-dual, and synonymous. As Chih-i says:
When the truths are contemplated as an object of cessation, [it is realized that] these are three truths yet one truth. When cessation is sustained by means of [insight into] the truth, [it is realized that] these are three cessations yet one cessation. For example, three aspects are present in one mental thought, and though it is one mental thought, there are three aspects present. …
When contemplating objects, the one object is a threefold object [characterized as empty, conventionally existent, and the Middle]; when contemplation is aroused by an object, it is a single contemplation yet a threefold contemplation [of emptiness, conventional existence, and the Middle]. The three eyes of Maheśvara are three eyes yet on one face. … If one contemplates [the concept of] “three yet one,” [the concept of) “one yet three” is aroused. This is beyond conceptual understanding. It is neither tentative nor real, includes neither superiority nor inferiority, has no before nor after, is not equal nor distinct, neither great nor small. Therefore it says in the Mūlamadhyamakakārikā, “Dharmas which arise through conditioned co-arising are identical to emptiness, identical to conventional existence, and identical to the Middle.” [T 46, 25b9-18]
Here threefold contemplation is explicitly defined and linked to the verse in the Mūlamadhyamakakārikā, which is the basis for Chih-i’s threefold truth concept.
The Pure Land of Our Lord Preacher Śākyamuni Buddha
Grand Master Miao-lê states in his Treatise of Five Hundred Questions: “If anyone does not know about the eternity of his father’s life span, he will go astray in the country his father governs. No matter how talented he may be, such a person cannot be valued as a child. Prior to the time of the Three Emperors in ancient China people, like birds and beasts, did not know who their fathers were.” Likewise, if we do not know the eternal life of our True Teacher, Lord Preacher Śākyamuni Buddha, we do not know our own father, namely we do not know this Sahā World, which is the Pure Land of our Lord Preacher Śākyamuni Buddha.
Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 249-250
Daily Dharma – Feb. 10, 2021
Having made these offerings [to the Buddha], he emerged from the samādhi, and thought, ‘I have now made offerings to the Buddha by my supernatural powers. But these offerings are less valuable than the offering of my own body.’
In Chapter Twenty-Three of the Lotus Sūtra, the Buddha tells the story of Gladly-Seen-By-All-Beings Bodhisattva, the previous life of Medicine-King Bodhisattva. This Bodhisattva practiced under an ancient Buddha, and made exorbitant offerings to that Buddha through his supernatural powers. He then realized that all the riches of the universe that he could conjure up paled in comparison to the treasure of his own body and his own life. He then made an offering of his body to the Buddha, which illuminated innumerable worlds. Nichiren wrote often of the hardships he faced in his life and those of his followers. He wrote of “reading the Lotus Sūtra with our bodies,” meaning bringing the Buddha’s wisdom to life in our lives. When we act according to the Wonderful Dharma, no matter what hardships we face, then we too are living the Lotus Sūtra, and making a perfect offering from our gratitude to the Buddha.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 22
Day 22 covers all of Chapter 17, The Variety of Merits.
Having last month considered the heavenly response to the description of the merits, we consider the innumerable merits earned by understanding by faith the lifespan of the Buddha.Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Anyone who hears that my life is so long, and understands it by faith even at a moment’s thought, will be able to obtain innumerable merits. Suppose good men or women practiced [ the six pāramitās] except the prajñā- pāramitā, that is, the five pāramitās: the dāna-pāramitā, the śīla-pāramitā, the kṣānti-pāramitā, the vīrya-pāramitā, and the dhyāna-pāramitā, for eighty billion nayuta kalpas in order to attain Anuttara-samyak-saṃbodhi. These merits of the good men or women are far less than one hundredth or one thousandth of the merits of the person [who understand my longevity by faith even at a moment’s thought], or less than his merits divided by one hundred thousand billion. [The superiority of his merits to theirs] cannot be explained by any calculation or parable or simile.
It cannot be that the good man who obtained merits [by understanding my longevity by faith even at a moment’s thought] falters in walking the Way to Anuttara-samyak-saṃbodhi.”
The Three Aspects of Threefold Contemplation
Foundations of T'ien T'ai Philosophy, p 118-120Chih-i defines the three aspects of threefold contemplation as:
To enter [an insight] into emptiness from [the viewpoint of] conventional existence: this is called the contemplation of the two truths. To enter [an insight] into conventional existence from [the viewpoint of] emptiness: this is called the contemplation of equality. These two contemplations are the path of expedient means for attaining entry to the Middle Path, wherein both of the two truths are illumined. The thoughts of the mind are extinguished and put to rest, and one spontaneously enters the sea of universal wisdom [sarvajña]. This is called the contemplation of the Middle Path and the truth of supreme meaning [T. 46, 24b5-8)]
Entering emptiness from conventional existence
At this first level of contemplation, “conventional existence” refers to the ordinary, mistaken perception of phenomena as existing substantially (as svabhāba), and “entering emptiness” means to negate the existence of independent substantial Being in these phenomena. Thus, as Chih-i says, “When one encounters emptiness, one perceives not only emptiness but also knows [the true nature of] conventional existence” (24b10—11).
Entering conventional existence from emptiness
At this second level of contemplation, “conventional existence” refers to a correct understanding and positive acceptance of objective phenomena as interdependently and conditionally co-arisen. Emptiness here refers to a mistaken attachment to the concept of emptiness, or a misunderstanding of emptiness as merely a nihilistic nothingness. As Chih-i says:
If one understands [“enters”] emptiness, [one understands that] there is no “emptiness.” Thus one must “re-enter” conventional existence. One should know that this contemplation is done for the sake of saving sentient beings and know that true reality is not [substantial] true reality but an expedient means which appears conventionally. Therefore it is called “from emptiness.” One differentiates the medicine according to the disease without making conceptual discriminations. Therefore it is called “entering conventional existence.”[T 46, 240-11]
This insight is compared to blind men who regain their sight. They can then perceive both space and forms and colors, and can differentiate between various grasses and trees, roots and stalks, branches and leaves, medicine and poison. At the first stage of “entering emptiness from conventional existence,” one perceives the two truths but is one-sidedly concerned with emptiness and cannot utilize or see the reality of conventional existence. If one’s eyes are opened concerning the validity of objective conventional reality, one perceives not only emptiness (“space”), but also the visible forms of conventional existence. One can then understand clearly the minute, conditionally co-arisen phenomena of everyday life and use this knowledge to benefit others (24cl 1-19).
The contemplation of the Middle Path of supreme meaning
This refers to the highest level of contemplation wherein one simultaneously and correctly perceives the validity of both emptiness and conventional existence. As Chih-i says:
First, to contemplate [and attain insight concerning] the emptiness of conventional existence is to empty saṃsāra [of substantial Being]. Next, to contemplate [and attain insight concerning] the emptiness of emptiness is to empty nirvāṇa. Thus both extremes are negated. This is called the contemplation of two [sides of] emptiness as a way of expedient means in order to attain encounter with the Middle Path. . . . The first contemplation utilizes emptiness, and the later contemplation utilizes conventional existence. This is an expedient means recognizing the reality of both [in an extreme way], but when one enters the Middle Path, both of the two truths are illumined [simultaneously and as identical and synonymous]. [T. 46, 24c21-26]
The Living Mirror of Our Buddha-Nature
In order to practice the Three Great Secret Dharmas and to follow the recommendation of the Lotus Sutra to “keep, read, recite, study, and copy” the sutra, Nichiren Buddhists regularly recite selections from the Lotus Sutra and chant the Odaimoku at the beginning and at the end of the day in the presence of the Gohonzon (usually in the form of a calligraphic mandala). In doing so, we recall that the Eternal Shakyamuni Buddha, the living mirror of our own Buddha-nature, is continuously transferring the Dharma to us so we can awaken to the Truth in every moment.
Lotus Seeds