The notion “one hundred Dharma-realms and a thousand Suchnesses”
(Pai-chieh Ch ‘ien-ju) results from the interpenetration among the Ten Dharma-realms, and between the Ten Dharma-realms and the Ten Suchnesses. Since each of the ten realms is said by Chih-i to embrace the other nine realms, with the interpenetration among the ten realms, they result in one hundred realms. Since each of the ten realms is said by Chih-i to embrace the Ten Suchnesses, with the interpenetration among the ten realms, there is a result of one thousand suchnesses. (Page 144)
Quotes
Theory and Practice
The heavy emphasis on theoretical philosophy in Buddhism— heavier than in many other religions—may result from the general Indian devotion to philosophical investigation. This and the Indian tendency to explain philosophy in terms of religious practice influenced Buddhism considerably. Shakyamuni himself was especially interested in philosophical issues and would employ nothing in his teachings that was not theoretically convincing. After having made a thorough investigation of the doctrines of the religions and philosophies of his time in order to determine which were correct and perfect, he compiled the distinctive teachings like the Law of Causation that distinguish Buddhism from other religions. Consequently, Buddhism has a rational foundation enabling it to withstand any criticism on the theoretical plane. Its rationalism is not concerned solely with abstract truth for its own sake but is a basis for actual practice of religious faith. This means that Buddhist faith is not merely unfounded enthusiasm but practical faith with a firm rational and ethical basis. Buddhist theory and practice are one. In Buddhism there is no theory that does not take practice into consideration, and there is no practice lacking theoretical substantiation. (Page 159)
The Beginnings of BuddhismNichiren’s Educational Journey
For many years, Nichiren Shonin traveled all over Japan, visiting all the great temples and monasterie of his day in order to further his training. In these places, Nichiren Shonin acquired firsthand experience of all the forms of Buddhism practiced in Japan, including esoteric ceremonies, sitting meditation, chanting the name of the Buddha of Infinite Light, and the strict discipline of the monastic precepts. More importantly, he studied the sutras in order to see for himself what Shakyamuni Buddha actually taught. After many years of study, Nichiren Shonin concluded tham the Lotus Sutra was the culmination of Shakyamuni Buddha’s teachings, wherein the ultimate truth of Buddhism is clearly expounded.
Lotus SeedsThe Threefold Track
Setting up the Threefold Track is a matter of first identifying with the three Subtleties (Objects, Knowledge, and Practice) in the same order, for the latter three Subtleties possess the characteristics of the former Threefold Track. Objects possess the characteristic of the Track of the Real Nature, for the latter is the Buddha-nature that embodies the principle of truth. Knowledge possesses the characteristic of the Track of the Illumination of Wisdom, for the latter is about the perception of truth, which is related to knowledge. Practice possesses the characteristic of the Track of the Accomplishment, for the latter is about practice that aids in the accomplishment of one’s perception.
Second, the identification is made between the Three Tracks and the Three Virtuous Qualities of Buddhahood under the condition that the former is accomplished. This is to say that, both are just different states of the same thing. Chih-i explains:
“If the Track of the Real Nature could be made manifest, it would be named the Dharmakāya. If the [Track of the] Illumination of Wisdom could be made manifest, it would be named the Prajn͂ā. If the [Track of the] Accomplishment could be made manifest, it would be named Liberation.”
Third, the Threefold Track is identified with the Ten Suchnesses (suchness of appearance, nature, substance, power, function, causes, conditions, effects, retributions, and beginning-and-end-ultimately-alike) in the Buddha-realm, and the Threefold Truth (Emptiness, the Provisional, and the Middle Way).
The Law of the Universe
The people of the past often said that the law of the world is not the Law of the Universe (Buddhist truth), though the Law of the Universe is the law of the world. This means that, though the Law of the Universe is much more than the law of the world, it cannot exist apart from it. The Law of the Universe guides the law of the world in the way that it should follow, and only under such conditions does the law of the world have value and significance. In this sense, the Law of the Universe is not limited to Buddhism or any single religion. (Page 156)
The Beginnings of BuddhismA Gem of Priceless Value
Each of us possesses a gem of priceless value. We have the wisdom of the Buddha within our hearts, but we are not aware of it. This wisdom is the Buddha-nature, the potential to become a Buddha. Because of our deluded state we are unaware of our Buddha-nature and fail to make any effort to develop it.
Awakening to the LotusTeaching, Practice, and Principle
The foremost important principles in Buddhism are Teaching, Practice, and Principle. Coincidentally, they are identical with the first three categories of the Subtlety in the Traces respectively, i.e., Objects, Knowledge, and Practice. The three categories of the principle in Buddhism indicate a gradual progression in religious practice. One must first acquire the teaching of the Buddha. With the teaching, one practices accordingly. With the practice, one finally realizes the Principle (i.e., attains the Path). In this gradual order, the three perspectives are three separate entities, and they do not interact with each other. In Chih-i’s system, however, the order is from the top down, that is, Objects as truth or Principle stand high on the list, because Objects as truth is the cause for knowledge to become perfect. Knowledge concerns Objects, and therefore, one must acquire Knowledge to penetrate Objects. How can one attain knowledge? Practice is the tool that allows one to reach the goal. In this order, the three perspectives penetrate each other and become one merged entity.
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Highest Blessings
Some of Shakyamuni’s sermons emphasize secular morality and everyday life. Others seem to reject the law of the world with special vigor. An example of the former is the Sutra of Good Fortune, which is especially popular in Burma, Thailand, and Sri Lanka, countries where Southern Buddhism is prevalent. This sutra offers the following definitions of the highest blessings:
“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.”
This series of definitions represents Buddhist morality on the plane of everyday life. A person living according to these principles is not upset by contact with the law of the world.
The Beginnings of BuddhismThe Six Perfections
The Six Perfections are giving, observing the precepts, patience, striving, meditation, and wisdom. Their purpose is to help all living beings reach the “other shore” of enlightenment, and this is what the Sanskrit term paramita, or perfection, means. Four of the Six Perfections correspond to steps in the Eightfold Path. Observing the precepts corresponds to right speech, right action, and right livelihood. Striving is the same as right effort. Meditation corresponds to right mindfulness and right meditation, and wisdom includes right views and right thought. Giving and patience, though important items in the Six Perfections, are not mentioned explicitly in the Eightfold Path. The position of giving at the head of the list indicates the altruistic emphasis of the Six Perfections.
Basic Buddhist Concepts
Essential Revelation
The essential section (Honmon), chapters 15-28 of the Lotus Sutra, is shown as Diagram I-B. These teachings reveal the eternal nature of the Buddha and his existence in the remotest past, present and the eternal future. In Chapter 16, the Buddha stated:
“To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became a Buddha.” (Murano, p. 241)
Further, he stated:
“As I said before, it is very long since I became the Buddha. The duration of my life is innumerable, asamkhya kalpas. I am always here. I shall never pass away.”
(Murano, p. 243)
This seems incomprehensible. Yet, the existence of the Eternal Buddha is a timeless, eternal existence not subject to karma, death and decay, suffering or retribution. Further, the Buddha with full knowledge of the time, capacity and nature of people, had vowed:
“I am always thinking: How shall I cause all living beings
To enter into the unsurpassed Way And quickly become Buddhas?” (Murano, p. 249)