The third group of [lotus flower] analogy is Chih-i’s description of various practices enumerated in the Subtlety of Practice. Although the lotus seed is small, it is equipped with the root, stem, flower, and leaves. This analogizes the Subtlety of Practice. The root is identical to kindness and compassion; leaves are identical to knowledge and wisdom; stamen is identical to samādhi; and blossom is identical to liberation. Furthermore, the lotus is used to analogize the practice of the Six Pāramitās. The root, flower, seed, and leaves that are beneficial to human beings and bees are identical to T’an (giving); the fragrance of the flower is identical to Shi (precepts); the seed that grows in mud without feeling humiliated is identical to Jen (patience); the lotus that grows is identical to Ching-chin (vigor); the leaves that are soft and damp are identical to Ch’an (dhyāna); and the flower that is not tainted is identical to Hui (wisdom). (Page 108)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismQuotes
Sangha or Gana
As the unorthodox samana religions [Jainism of India] grew and attained large followings, their groups too came to be known by the secular terms sangha or gana. In accordance with this practice, Buddhism referred to its group of monks as the Sangha (to be precise, sangha meant a group of more than four or five and gana a group of two or three).
The Beginnings of BuddhismThe Lotus Flower and the 10 Suchnesses in the Buddha Realm
[T]he lotus is used to analogize Objects as the Ten Suchnesses in terms of the Buddha-realm:
- “Appearance of its Suchness of the Buddha-realm” is analogous with the stone-like seed, which is always like what it is without being affected by or depending on any external conditions, and neither originates nor extinguishes, for the suchness of its appearance is not due to causes and conditions. This suchness of its appearance is taken by Chih-i as the internal enlightenment (bodhi) possessed by all living beings. Thus, this analogy indicates that all living beings are identical to the appearance of bodhi.
- “Nature of its Suchness of the Buddha-realm” is analogous with the white pulp of the lotus root, which embodies the wisdom that is possessed by all living beings. This wisdom is the Buddha-nature as the Understanding Cause of Buddhahood, which allows one to realize one’s inherent nature for attaining Buddhahood. Although living beings are bound in the presence of various kinds of defilement and the afflictions of life and death, this inherent wisdom is always therein. Thus, in Chih-i ‘s view. This analogy indicates that affliction is identical to bodhi.
- “Substance of its Suchness of the Buddha-realm” is analogous with the indestructible body of the lotus root, which embodies the Buddha-nature as the Fundamental Cause of Buddhahood possessed by all living beings. This Buddha-nature is the inherent nature, which determines one’s possibility to attain Buddhahood, and is characterized by constancy, bliss, selfhood, and purity. These four characteristics are related to the state of nirvāṇa the Buddha abides in, which neither moves nor decays.
- “Power of its Suchness of the Buddha-realm” is analogous with the seed inside the lotus root, which embodies the bodhi-mind brought forth by living beings in the midst of suffering and defilement. This bodhi-mind is so powerful that it enables one to eventually reach enlightenment.
- “Function of its Suchness of the Buddha-realm” is analogous with the lotus seed that functions to allow all other related things to grow, which embodies the initial bodhi-mind of all living beings. This is because, with one’s initial resolve to the bodhi-mind, one is able to carry out practices in order to strive for Buddhahood.
- “Causes of its Suchness of the Buddha-realm” refers to the causes that bring about effects similar to themselves and is analogous with the lotus root that dwells in mud that gives rise to the flower leaning in air and enjoying glory. This embodies the bodhi-mind (i.e., root) of living beings that is brought forth from ignorance (i.e., mud). With this bodhi-mind as the cause, one is able to proceed to cultivate bodhisattva practice, from which one eventually enters the sea of all-embracing wisdom.
- “Conditions of its Suchness of the Buddha-realm” refers to indirect or conditional causes, and is analogous with the lotus that is equipped with stamen, flower, and seed, which embody various bodhisattva practices. These practices are the conditional causes that can lead one to attain fruition.
- “Effects of its Suchness of the Buddha-realm” refers to the effects that are the same as their causes, and is analogous with the formation of the lotus seed and the ripening of the seedpod and the seed that result from the existence of the flower and the withering of the flower and leaves respectively. This embodies the attainment of the bodhisattva. Based on his resolve to the bodhi-mind as the real cause, the bodhisattva is able to attain unsurpassed enlightenment as the effect.
- “Retributions of its Suchness of the Buddha-realm” refers to the effects resulting from the deeds one has done in one’s previous incarnations and is analogous with the lotus seed enveloped by the seedpod, embodying the retributions of the bodhisattva. The wonderful practice of the bodhisattva results in unsurpassed retributions that determine the ultimate attainment of the bodhisattva.
- “The Suchnesses of the beginning-and-end-ultimately-alike of the Buddha-realm” is analogous with the lotus root (as the beginning stage) and the seedpod (as the final stage), both of which are empty in four directions, embodying the four virtuous qualities of Buddhahood (constantcy, bliss, selfhood, and purity). If the four virtuous qualities refer to what is inherently possessed by living beings as the beginning stage, then the four virtuous qualities of nirvāṇa is the final stage. Although the beginning is hidden and the end is manifest in terms of these four virtuous qualities, they are not different. Therefore, the beginning and the end are ultimately alike. (Page 105-106)
Four Stages
Primitive Buddhist beliefs insist that whether or not a person abandons secular life determines the degree to which he can become enlightened. There are four such degrees or stages—known as the four merits: entrance into the stream of sanctification (sotapanna), the state in which the person will be born once again into this world (sakadagamin), the state in which no return to this world is necessary (anagamin), and the state of perfect enlightenment (arhat). (Page 103)
The Beginnings of BuddhismEach Bodhisattva of the Earth
In Chapter 21 of the Lotus Sutra, [the Bodhisattvas of the Earth] are given the specific transmission of the Wonderful Dharma of the Lotus Flower Sutra consisting of the teachings, the supernatural powers, the treasury, and the achievements of the Buddha. Therefore, they are responsible for propagating the Lotus Sutra in the Latter Age of the Dharma. Thus, anyone who upholds the Odaimoku in this age is said to be a Bodhisattva of the Earth or, more humbly, one of their followers.
Lotus World: An Illustrated Guide to the GohonzonSix Analogies of the Lotus Flower
First of all, the lotus is generally presented as forming six analogies. The sequence of appearance of the lotus flower and the seedpod of the lotus in different times are portrayed as the allegorical expression of the doctrine of the Relative Truth and the Ultimate Truth, or the doctrine of the Traces and the Origin. The three analogies for the door of the Traces indicate that the Buddha employs expedient means as the beginning stage to teach beings, and eventually leads them to attain perfect enlightenment.
The third analogy uses the falling flower that ripens the seedpod to analogize that by abolishing the Three Vehicles (Śrāvakas, pratyekabuddhas, and bodhisattvas), the One Vehicle of Buddhahood is revealed: “When the flower falls, the seed is formed. This analogizes the abolishment of the Three [Vehicles] and the revelation of the One [Vehicle], [because] there is only one single Buddha vehicle that arrives directly at the bodhimaṇḍa.”
The three analogies for the door of the Origin indicate that the cause and effect of Buddhahood are complete at the time of the Origin.
- The first analogy uses the flower that must be accompanied by the seedpod to analogize that the Traces must contain the Origin (though the Origin is not yet known): “The flower that contains the seedpod analogizes that the Traces certainly contain the Origin, and are contained in the Origin. Although the intention [of the Buddha] is for the Origin, the purpose of the Buddha is difficult to be known.”
- When the flower opens, the seedpod is displayed. This is to analogize that the recognition of the Origin is to realize that the Traces as expedient means are extremely important, for the Traces can lead one to realize the Ultimate Truth the Origin represents: “When the flower blooms, the seedpod is revealed. This analogizes that the opening of the Traces and the revelation of the Origin is for the sake of the Traces, for this can cause the bodhisattvas to recognize the expedient means [employed by] the Buddha. Since the Traces have been recognized, [one] returns to recognize the Origin, by which the Path is enhanced and the life [of birth-and-death] is decreased.”178
- The third analogy indicates that when the Origin is manifested, the Traces should be abandoned, so that one is no longer attached to the Traces, and is able to progress to attain perfect enlightenment: “When the flower falls, the seed is ripe. This analogizes the abolishment of the Traces and the revelation of the Origin. Since the Origin has been recognized, [one] is no longer ignorant about the Traces. [One] abides in the dharmakāya only, cultivating the Path, and ascending the supreme stage of perfection.”
The Hermit
The third of the four stages is that of the hermit (vanaprastha). When the householder had completed his domestic duties, when his heirs had passed through the studentship stage and were fully grown, and when he himself had reached the age of fifty or so and had gray hair, he would resign his family responsibilities and retire to live a secluded life, most often a life of disciplines conducted in forests.
Ancient Indian philosophy propounded four ideals for mankind: love of pleasure (kama), material gain (artha), morality and religion (dharma), and devotion to spiritual pursuits (moksha). The young man is devoted to kama, the man in the prime of life to artha, and the old man to moksha. Righteous duty, or dharma, is considered necessary in all the stages of life. When a man who had completed his duties as householder was about to enter the third, or hermit, stage of life, he was considered to have already given up love of pleasure and desire for material gain and to be ready to emphasize religious understanding.
The Beginnings of BuddhismEnma-san Awakens Our Buddha-Nature
These are Nichiren Shonin’s words:
“In this fleeting life, you cling to temporary pleasures day and night and do not care about the reverence of the Buddha, the teachings, or praying for your parents or ancestors. You spend every day uselessly in routine work without any inspiration. After death, how are you going to justify your life before Enma, the King of Hell? How are you going to get to the peaceful Buddha world while crossing the deep seas of suffering?”
One famous old doctor said, “After death, we human beings have to appear before Enma-san! When we die, we are shown into Enma’s court, and balance-scales are placed before us. ‘Place all the things that you have received from others when you were alive on one side and the things you gave to others on the other side.’ If the items received are heavier than the given, Enma-san will say, ‘You have taken advantage of people’s kindness without giving to others. You have to go to Hell.’ If your giving was more than what you received, Enma-san will inform you that you may enter into the other better worlds, or the peaceful Buddha world.” The doctor described Enma’s court like this. “I don’t think I have given enough. I would like to work harder so that medical treatments will be more helpful for others.”
That doctor saved many lives and was always improving medical treatments, but he said, “It is still not enough.” Such words have never come from a selfish or arrogant mind. Being fearful of Enma-san disciplines our selfish and arrogant mind, making it humble and compassionate. In other words, Enma-san awakens our Buddha-nature. He is like a mental trainer for savage, greedy human beings.
Summer WritingsNāgārjuna’s Dialectic of Eight Negations
In Mādhyamika philosophy, all things are viewed as empty (Ch., K’ung; Skt., śūnya), since they are produced by causes and conditions, and cannot exist independently. Prajn͂ā (Perfect wisdom) can be attained through realization of śūnyatā. Endowed with prajn͂ā, one is able to reach the state of Absolute Truth, the truth to which no thoughts and words are applicable but is comprehended through intuition. In Nāgārjuna’s system, although there are two levels of truth, the only reality is the world of the Absolute. This is the never changing world, always remaining what it has ever been, in which there is no distinction between birth and death, or nirvāṇa and saṃsāra. The truth of śūnyatā is conveyed by Nāgārjuna through his dialectic of eight negations stated in the Mūlamadhyamakakārikā (T.30, I c). These eight negations are: “Nothing originates (Pu-sheng), nor does anything annihilate (Pu-mieh). Nothing is permanent (Pu-ch ‘ang), nor has anything an end (Pu-tuan). Nothing is identical (Pu-i), nor is anything different (Pu-i). Nothing comes (Pu-lai), nor does anything go (Pu-ch’ü).” The phenomenal world is conceived through analysis of words and conceptions. The very same world, if perceived free from conceptualization, is nothing but the absolute reality. From this point of view, there could exist multiple worldly truths, such as the Śrāvakayāna doctrines, which, according to Mahāyānists, were taught by the Buddha for the beings who were not ready for the Supreme Truth.
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Meaning of Growth in Religious Faith
In summary, then, as long as human beings are relatively content with their way of life, they feel no need for religious faith. They turn to deities and Buddhas for aid in time of illness, poverty, trouble, or other suffering. Faith of this kind is egoistic in that it is directed toward the elimination of the actual suffering of the involved individual. But as the person advances in faith and has the opportunity to observe coolly his own fate and the nature of the society around him, he grows from an understanding of the law of cause and effect alone to an understanding of the wider Law of Causation. This, in turn, gradually brings about alterations in his ideals and values. A true comprehension of basic Buddhist doctrines—the Law of Causation and the Seal of the Three Laws: that all things are impermanent, that nothing has an ego, and that nirvana is quiescence – changes a self-oriented faith into a faith taking into consideration other people and all sentient beings. Faith then leads from solving issues of common, ordinary suffering to a higher faith. This is the meaning of growth in religious faith. (Page 98)
The Beginnings of Buddhism