In Buddhism for Today, Nikkyō Niwano uses Chapter 7 of the Lotus Sutra to discuss several aspects of Buddhism and eventually introduce the theory of Three Thousand Realms in a Single Thought Moment.
The first point I wish to single out is his discussion of the 12-linked Chain of Causation.
Buddhism for Today, p108-109In short, the Law of the Twelve Causes teaches that man is born as an ordinary human being because of his ignorance in his previous life. The Law also teaches that if he eradicates his ignorance in the present world, the essential form of his life as it was meant to be will be revealed in his future life. Here we should not limit the meaning of “future life” to life when we are reborn after death but should regard it rather as the life before us in the future. If we abandon fundamental ignorance and set our minds in the direction of the Law, a bright and serene future life will open up before us. To the extent that we do not do this, our life will be accompanied by suffering, however rich we may be and however much honor we may gain, and our minds will continue to revolve in the track of the six worlds of illusion.
For me, this segues wonderfully into the discussion of the meaning of 3,000 Realms in a Single Thought Moment.
Buddhism for Today, p114-115The doctrine of the Three Thousand Realms in One Mind teaches us that we have the infinite possibility of moving both upward and downward. If we resolve firmly to practice the Buddha’s teachings, we can go upward without fail. Secondly, this doctrine lets us realize clearly that in all the universe, there is no individual existing apart from the whole and that all things are interconnected like the meshes of a net. Individual salvation alone is not true salvation.
This understanding, we’re told, leads to the development of faith and practice.
Buddhism for Today, p115Nichiren spoke in the highest terms of the doctrine of the Three Thousand Realms in One Mind. He derived his teachings from this doctrine, but ultimately he passed beyond a theoretical understanding and realized that for Buddhists the doctrine should result in faith and practice. Indeed, if we can thoroughly understand the theoretical doctrine, we should awaken to the fact that we must be concerned as long as there is a single person in the world who is suffering. Unlike the worries of an ordinary man, this is a great worry, the Buddha’s worry. This is the meaning of the expression, “When living beings are taken ill, the Buddha suffers pain.” It is also the significance of Nichiren’s words, “Although Nichiren does not weep in reality, tears of worry for others always flow from his eyes.”
If we must be worried about something, we should have the same worry as the Buddha and Nichiren. Such a worry gives us courage and makes us find life worth living. After all is said and done, there is no work that is more valuable in this world than to save people who are suffering. To elevate human beings is the loftiest work. Our own consciousness of having taken part in this work, small as we are—this consciousness alone should brighten our lives.
Here are some other points that I want to keep around
On Oct. 6, 2020, I explored How to Imagine the 10 Worlds in Daily Life and followed that up on Oct. 21, 2020, with Experiencing The Interpenetrating Ten Worlds. Here’s Nikkyō Niwano’s take on the idea of realizing the four higher realms.
Buddhism for Today, p110However, even an ordinary person sometimes rises to the level of the four realms of the saints. He conceives the desire to study the right way to live (śrāvaka), realizing it intuitively from his experiences (pratyekabuddha), and wishing to live for the benefit of people and society (bodhisattva). But he will seldom if ever reach such a mental state of absolute compassion that he completely forgets himself. It would be a great thing if he could maintain such a mental state constantly. But soon his mind returns to that of an ordinary person without his having made any lasting improvement.
In the book Two Buddhas Seated Side by Side, the Lotus Sutra is criticized because it makes reference to the Lotus Sutra being preached in previous times in Chapter 7, Parable of the Magic City, and elsewhere. Nikkyō Niwano offers an excellent rebuttal to this line of thinking.
Buddhism for Today, p117-118Some people consider that because this chapter is only the seventh sermon of the Buddha in the Lotus Sutra, and Śākyamuni Buddha has not yet finished preaching the sutra, it is odd that he should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had preached the Lotus Sutra in the past. This mistaken idea comes from their thinking that the Sutra of the Lotus Flower of the Wonderful Law is just the title of this specific sutra, like the title of a book.
“The Sutra of the Lotus Flower of the Wonderful Law” actually indicates the following idea: the supremely sacred truth that dwells in the minds of ordinary men living in this corrupt world but untainted by their evils, just as the lotus is untainted by the mud in which it grows, and which leads them to buddhahood. Such a truth is always one; it cannot be divided into two or three. Therefore it is quite natural that Śākyamuni Buddha should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had once preached the Lotus Sutra. The truth has obviously existed from the infinite past, before Śākyamuni Buddha appeared in this world, and the enlightenment realized by a truly enlightened person cannot exist except as the one truth. For this reason, it is no wonder that the Buddha said that some hundred thousand people preached the truth in their previous lives. From such words of the Buddha, we can clearly gather his intention to cause people to understand thoroughly the fact that the truth is one.
Not only is the truth one, but the Buddha is as well.
Buddhism for Today, p118-119The Buddha declared, “The sixteenth is I myself, Śākyamuni Buddha, who has accomplished Perfect Enlightenment in the sahā-domain.” He first reveals here his own history and the cause of his eventual enlightenment.
We should take note of the declaration that Śākyamuni is the Buddha who has accomplished Perfect Enlightenment in the sahā-domain. The Buddha alone is the great teacher for the people of this sahā-world. We cannot but call again to mind here how irreplaceable and important the man Śākyamuni is for us as the historical Buddha.
The Tathāgata Śākyamuni, the Eternal Original Buddha, as the first cause of this appearing Buddha, is the Buddha of non-beginning and non-end who appears everywhere in the universe at all times. These two Buddhas are originally the same, but their significance is different. Unless we understand this, we will not be able to grasp Shakyamuni’s words hereafter.