Both the theoretical and essential sections [of the Lotus Sutra] are acknowledged in the daily practice of Nichiren Buddhism when we recite passages from chapters two and sixteen. Again, these two chapters are the core of the theoretical and essential halves of the sutra, respectively. By reciting them, one is reciting the core of those two sections, and therefore the core meaning of the Lotus Sutra itself. The daily recitation of these passages accomplishes two things: first, it celebrates the One Vehicle teaching that all beings can attain Buddhahood; second, it celebrates the presence of the Eternal Shakyamuni Buddha, the present actuality of Buddhahood in our present lives when we take faith in the Lotus Sutra and put its teachings into practice.
Lotus SeedsQuotes
A Circle of Teachings with Lotus Sūtra at Center
Similar to the pattern number three, the category number five also forms a circle. The five directions including the center and the other four directions revolving around it … symbolize the supremacy of the central point, but at the same time are all-encompassing with all directions equally in their own positions. Likewise, we may consider that the center of the five periods of the teaching is occupied by the Lotus Sūtra, symbolizing the period of apogee and the supremacy of this doctrine. However, the supremacy of the period of the Lotus Sūtra does not negate the importance of the other four periods. Without the relative doctrines expounded in the four periods to prepare the audiences for the revelation of the final doctrine, the audiences would not be able to comprehend the message delivered in the ultimate teaching of the Lotus Sūtra. With the previous four periods revolving around the last period of the Lotus Sūtra, the former periods are affirmed, in a sense that they have their own unique positions, and are thus embraced by the last period. The pattern of this circle that consists of five divisions affirmatively renders the characteristics of Chih-i’s perfect harmonization philosophy in an all-embracing manner. Forming a coherent unity, all existing things are gathered together under the leadership of the central point.
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismJetavana Monastery
Sudatta wanted [Shakyamuni] to come to teach his excellent religion to the people of this kingdom. Realizing that a monastery where Shakyamuni and his followers could spend the rainy season was necessary, as soon as he returned to the city, he began to look for a suitable piece of ground that would not be too far away from the city but would be sufficiently remote that city noise would not disturb the meditations of the monks. He found a place south of the capital that he thought was just right. It was a grove belonging to Prince Jeta, with whom Sudatta discussed the possibilities of a purchase. Unwilling to part with the land, the prince said in jest, “If you want it all that badly, cover the ground with gold. That is my price.” Jeta never dreamed that Sudatta would go so far to acquire the land. But he did. So deep was his faith in the Buddha that he was willing to part with his entire wealth. To his way of thinking, wealth could always be acquired a second time, but there would be no second opportunity to hear a Buddha’s teachings if this first opportunity were allowed to slip by. He therefore had gold brought from home and began to cover the grove with it.
Prince Jeta was startled. By the time he had come to himself, most of the ground of the grove was already covered with gold. He asked Sudatta why he was so determined and learned that a truly rare Buddha had appeared in this world. He then proposed that they use all of this gold to erect part of the buildings for a splendid monastery. Sudatta could then add to them as was necessary. Together the two of them would build what, in honor of the prince, came to be called the Jetavana Monastery. Though it is possible that the entire compound was not completed all at once, even during the lifetime of Shakyamuni, Jetavana became the largest of all the Buddhist monasteries in India.
The Beginnings of BuddhismThe True Form of the Eternal Buddha
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 LotusNothing 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 Buddhism