The main point of the Lotus Sutra is this: all Buddhas, whatever names they may use, are temporary manifestations of this Eternal Buddha. He appears in other forms in order to lead people to enightenment. However, these Buddhas are limited. They are provisional, only a reflection of the true form of the Eternal Buddha Sakyamuni in a given time and place.
Awakening to the LotusQuotes
Nothing But the Act of Mind
Chih-i’s use of numerical category of “ten” is usually arranged in an ascending order such as in the case of the Ten Dharma-realms. According to Chih-i, each realm is inclusive of the other nine realms, forming one hundred realms. Furthermore, each realm contains ten different characteristics (Ten Suchnesses), rendering one thousand worlds in all. Each of these thousand worlds has three divisions—sentient beings, the five aggregates, and the space we live in. In total, this accounts for three thousand worlds. And these three thousand worlds are all possessed by one single mind. If one mind contains different worlds, this is a pattern of extension, starting from a single beginning point (one mind), but one mind can expand to the whole universe. From the vast perspective of the three thousand worlds to the point of a single mind, there occurs a pattern of contraction, returning from the end of the phenomenal world to the beginning of the phenomenal world. Such a pattern of extension and contraction supports Chih-i’s theory of one instant thought containing three thousand dharmas (I-nien San-ch ‘ien), and the whole universe is realized as nothing but the act of mind. This theory leads to a further conclusion Chih-i intends to draw, that is, liberation is possible for all living beings, because it is the mind that plays the key role and determines one’s destination. From the realm of Buddha to the realm of hell, there is only the substance where one’s mind abides. (Page 129-130)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Peril in Stagnant Water
People who have known only happiness and are suddenly confronted with grave difficulties sometimes are so at a loss to know what to do that they aggravate their condition. The meaning of strife must be remembered even in times of peace. In other words, one must not give in to hard times. One must be trained in faith and in physical strength to remain stable no matter what conditions are encountered. Each new unpleasant experience resolutely faced will further strengthen faith and make it all the more unshakable.
The truth of this statement applies not only to individual human beings but to groups and nations as well. Stimulation is important. Like stagnant water, a person who lives in constant security becomes complacent and, figuratively, goes stale. Flowing water stays bright and clear because of the many obstacles it encounters. In a similar way, a human being who is frequently stimulated to find ways to solve new difficulties grows gradually stronger. (Page 134)
The Beginnings of BuddhismThe Four Means
Shakyamuni also taught the four means: giving, kind words, benefiting others, and compassion. As in the Six Perfections, giving includes using all the resources of body and mind to save others and freely bestowing both the teachings and material goods on those in need. Kind words means speaking for the benefit of others. The words may be of encouragement and praise or criticism and censure, depending on the situation. At times, silence may be the kindest and most beneficial speech. Benefiting others includes all other sorts of actions for the good of living beings. Compassion means abandoning attachment to the self and its own interests, identifying with the needs and feelings of others, and acting in others’ interest. Giving is the basic impulse behind each of the four means: in the perfection of the practice of giving is found the perfection of each of the four means.
Basic Buddhist Concepts
Number 1
One is equated with Tao—the ultimate unity of Heaven (e.g. Yang), Earth (e.g. Yin) and Man (Multitudes). Similarly, the number “one” in Chih-i’s system is the representation of the Ultimate Truth. This Ultimate Truth is absolute, inasmuch as it reveals the authentic nature of reality. Therefore, this Ultimate Truth refers to the one vehicle of Buddhahood, the ultimate goal for all living beings to strive for, which is the theme of the Lotus Sūtra. The Three Vehicles (śrāvaka, pratyekabuddha, and bodhisattva) are all unified under the Buddha-vehicle. (Page 129)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismA Matter of Pride
Though we must remain calm and stable in bad times as well as good, when things are going well, human beings not infrequently tend to be complacent or proud. Buddhism teaches that there are many different kinds of pride: in family background, in health, in youth and power, in good reputation, in influence, in wealth, in personal beauty, in knowledge, in strength, in technical or artistic skills, and so on. Pride in one’s sense of compassion and in merciful works indicates immature faith and lack of understanding of the true nature of compassion. Although it is wrong to be proud of powers and abilities, it is still worse to be proud of powers and abilities that one does not even possess. Nonetheless, many people make this mistake.
Pride causes a person to lose modesty and the sense of sympathy with others. Buddhism has long recommended the life of poverty and suffering not for its own sake but to serve as a precaution against pride in happiness and good fortune, to stimulate a constant feeling of modesty and humility, and to awaken a feeling of compassion and protection for unfortunate people through actual knowledge of what it means to be unfortunate. (Page 133-134)
The Beginnings of BuddhismAffirmation of the Mundane World
The affirmation of the mundane world is more known to be associated with Confucian ideology, which is concerned with more or less the fulfillment of one’s moral duty as a person in society. Though the contents of this affirmation of the mundane world in Taoism, Confucianism, and Chih-i’s philosophical system are quite different, their positive attitudes towards phenomena are the same. One is reminded of Chih-i’s well-known statement that underlies his affirmation of worldly phenomena: “Every color and fragrance is none but the Middle Way.” If every worldly entity manifests nothing else but the truth of the Middle Way, it is of course not to be negated, but to be affirmed.
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismSelf-Interest
As long as peoples’ interests coincide, they can generally work together in harmony: one will usually attempt to ingratiate himself with the other. But when interests conflict, suddenly one turns on the other with hatred, antagonism, and malice. Such things happen when people are completely controlled by the things of the world and strive to satisfy only their own egoistic, narrow aims. People who understand the truth about the nature of all things neither think nor act in this egoistic way, since they see everything from a high, all-encompassing standpoint enabling them to fuse their own interests with those of everyone else. In a society composed of such people there would be no fighting, no discord, no distrust, and no suspicion because everyone would know the joy of union with his fellow human beings.
The Beginnings of BuddhismPurification
There is a ritual that we sometimes observe in Nichiren Shu called suigyo, or water purification practice. The phrases we recite as we are performing this ritual speak of cleansing ourselves, making our lives pure in order to carry out the practice of spreading the Dharma.
Let us renew our efforts to clean ourselves, not only physically but spiritually as well. Let us reconcile all of our past grudges, the things that hold us back, let us make fresh our entire lives, and renew our efforts to share the Dharma with great joy.
Lotus Path: Practicing the Lotus Sutra Volume 1The Buddha-Heart
We have said [before] that there is no distinction between the body of any given man and that of the Buddha himself. When the reason of this is understood, everyone ought to exercise the Buddha-heart as soon as any thought arises in his mind. The Buddha-heart means a heart that is set upon practicing the Great Way. Each man ought to pursue the interest proper to his true nature – the acquisition of enlightenment ‐ and to reap the fruits which accrue from the pleasures arising out of friendship for his fellow-men. But the generality of people, not being sufficiently firm in their determination, fail to preserve and enjoy those fruits; their will is weak, and their power of meditation inadequate. This is a human frailty for which provision is made. Instead of insisting upon the mental process, which is too severe for them, our Sect allows them to adopt a mechanical oral practice; in other words, it substitutes the repetition of the Daimoku, or Title of the [Lotus Sutra], for the intellectual discipline. The formula to be repeated is Na-mu Myo Ho Ren-ge Kyo, and these words form the Daimoku, the merits of which were known to Sakyamuni ages and ages ago.
Doctrines of Nichiren (1893)