Our Buddhist practice always should be about joy. When we approach it as if it is a burden that must be accomplished then I believe we have missed the message of the Buddha. Yes, there are times when it will be difficult to accomplish the changes in life you wish to accomplish, and sometimes these changes will take a long time. Yet, what we learn in Buddhism is there is no one more qualified to make those changes than the individual, you.
Lecture on the Lotus SutraQuotes
A Stroke of Black Ink
To portray [the] interconnectivity relationship between one entity and all entities, Chih-i gives an example revealing the structures that constitute Chinese characters. In association with traditional writing, black ink is the basic element to enable written character to be formed. Thus, black ink is treated by Chih-i as the fundamental form to be used to depict the formulation of characters.
“Form can interpret all dharmas. It is like the black ink as form. With one stroke [i.e., horizontal stroke], it means ‘one’. With two strokes, it means ‘two’. With three strokes, it means ‘three’. Adding the vertical stroke (on the three horizontal lines), it means ‘king’ (Wang). Adding one stroke on the right, it means ‘the period from 1 a.m. to 3 a.m.’ (Ch’ou). Adding one stroke on the left, it means ‘field’, (T’ien). If the middle vertical line goes over the top, it means ‘due to’ (Yu). When this line goes over the bottom, it means ‘to explain’ (Shen). With such a bending and turning, the meanings that are signified are endless. It could be that one word interprets immeasurable dharmas, or immeasurable words commonly interpret one dharma; either immeasurable words interpret immeasurable dharmas, or one word interprets one dharma. With one dot of black ink slightly bending and turning, its interpretation differs greatly. Bending to the left, it is interpreted as ‘evil’ (E); bending to the right, it means ‘good’ (Shan). Writing the dot on top means “no outflow” (Wu-lou) [of defilement]; writing the dot on bottom means outflow (Yu-lou) [of defilement]. Being killed or alive, being prosperous or robbed, being ruined or honored, being in suffering or in joy, they are all in the form of ink. There is no dharma that is beyond ink. In short, black ink interprets immeasurable Teachings, Practices, and Principles. Black ink is also the foundation for Teaching, Practice, and Principle.”
By pointing out how the “black ink as form” (Hei-mo-se) can possibly work out in the development of writing various strokes in formulating various characters (with their different meanings), Chih-i presents an ontological concept about one dharma containing all dharmas, and all dharmas being identical to one dharma. “One dharma contains all dharmas” is demonstrated by Chih-i from the black ink (as the fundamental source) that functions to draw multitude strokes, from which various characters are formed. Since all characters are derived from strokes and all strokes are derived from the black ink (as form), this demonstrates that all dharmas are identical to one dharma. Therefore, this second type of sign interpretation vividly depicts the dynamic nature of Chih-i ‘s perfect harmonization philosophy. (Page 95-96)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Ideal Buddhist Realm
Nanda undertook religious training for the sake of being born in heaven, where he would possess the beautiful women, because, relying on the law of cause and effect, he did not understand the wider Law of Causation. The people around him despised him because he sought only his own egoistic ends and ignored concord and the total development and perfection of others. After serious reflection, however, Nanda came to understand the Law of Causation.
Such understanding prompts awareness of the need to strive for the perfection of one’s own personality and of all society. If society as a whole improves and develops, the happiness of the individual will be guaranteed. If society is happy, the individual and all of his fellows will be happy. This is the meaning of true happiness and of the realization of the ideal Buddhist realm. Buddhist training is for the sake of realizing such a realm. When Nanda came to see this, he began training on the basis of the Law of Causation. This enabled him to attain the enlightenment of an arhat. (Page 96)
(See also How Nanda, Shakyamuni’s Half-Brother, Came To Be A Disciple)
The Beginnings of BuddhismFaith in the Active Presence of the Buddha
Other schools of Buddhism often focus on the parables and other teachings of the theoretical section in the hope that, through their own practice, they will see for themselves the truth expressed in the Original Gate. In Nichiren Buddhism, the Original Gate is held to be primary because our practice is based on our faith in the active presence of the Buddha in the form of Namu Myoho Renge Kyo. Through upholding the Lotus Sutra by chanting Namu Myoho Renge Kyo, we become one with the Eternal Buddha. The difference lies in whether we rely upon the future possibility of attaining Buddhahood taught in the theoretical section, or upon our present ability to actually attain Buddhahood through faith in the Eternal Buddha, as taught in the essential section.
Lotus SeedsChih-i’s Profound Comparison
The comparison between the Lotus Sūtra and the other sūtras from various perspectives can be seen throughout the Hsüan-I (Profound Meaning of the Lotus Sūtra). This is Chih-i’s endeavor to demonstrate that the Lotus Sūtra is superior to all other sūtras. In the meantime, this comparison provides legitimacy for Chih-i’s own choice of selecting the Lotus Sūtra as the doctrinal foundation for his system of thought. The superiority of the Lotus Sūtra is derived from its reconciling nature of acknowledging the validity of all doctrines that are embraced by the One Vehicle of Buddhahood. The establishment of this superiority in turn sustains Chih-i ‘s own system of thought as perfect and harmonizing. Thus, this technique of comparison exemplifies Chih-i’s perfect harmonization philosophy in terms of its nature of reconciliation and all-embracing nature. (Page 88-89)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Law of Causation
The law of cause and effect pertains to the operations of all phenomena in the universe—not just to good and evil. It is taught in relation to what is called the Law of Causation, but there is a difference between the two. The law of cause and effect deals with the individual in terms of a temporal chain extending from past into present and then into the future. The Law of Causation, however, deals not merely with the individual but also with spatial and temporal relations among individuals and everything in their environment: family, local society, school, regional society, national society, international society, the natural environment, politics, economy, culture, spiritual fields, natural phenomena, and so on. An accurate interpretation of the world and of human life, this law is extremely extensive. It is the basis on which Buddhism teaches the impossibility of true happiness for an individual without development in the direction of happiness for all the other people in that individual’s environment. (Page 96)
The Beginnings of BuddhismA Glorious Pure Land
Since the Original Buddha is eternal, this world, where the Buddha lives, is also eternal. It can never be destroyed. However, ordinary people, deluded by worldly desires and unable to see with the eyes of the Buddha, think that this world is a defiled land, one which will burn away in the future. We see grief, pain and fear wherever we look. To us this is the “real world.” But our Buddha-nature can be realized in this defiled world. To enlightened eyes, the real world is revealed as a glorious Pure Land where all beings can attain Buddhahood.
Awakening to the LotusThe Substance of the Lotus Sūtra
For the section “Substance,” Chih-i compares various conceptions of the Ultimate Truth. The Ultimate Truth for beings in the realms of desire, form, and formlessness signifies that these three realms are different. The Two Vehicles perceive the Ultimate Truth as the suchness of emptiness. The bodhisattvas take both difference (provisional existence) and suchness (emptiness) as the Ultimate Truth. For the Buddha, the Ultimate Truth means neither suchness nor difference. The Ultimate Truth realized by the Buddha is thus taken as the correct substance. In Chih-i ‘s view, only the Lotus Sūtra enjoys the privilege of possessing the correct substance. Although the Ultimate Truth is also confirmed by Chih-i to be the substance of all other sūtras (seeing that the Ultimate Truth is the underlying principle), the substance they possess is not perfect. This is because other sūtras expound either the Relative Truth or the Ultimate Truth by means of expediency, and thus they cannot be regarded as fully possessing the correct substance, but only the one-sided substance (referring to emptiness as the Absolute Truth that is represented by the Tripitaka Teaching) or the correct substance with one-sidedness (referring to the Common Teaching that reveals the Ultimate Truth as the substance of dharmas, but its view concerns the one-sided emptiness). Only the substance of the Lotus Sūtra can function to embrace all entities, with which only the one Ultimate Truth is expounded without any expediency, viz. the Relative Truth and the Ultimate Truth are identified with each other in forming an integrated reality of all aspects. (Page 86)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Inflexible Law of Cause and Effect
Before dealing with the Four Noble Truths, Buddhism teaches the everyday common-sense law that a good cause produces a good effect, a bad cause a bad effect; and both kinds of causes, suitable rewards and retributions. Even small acts of good and small acts of evil unrelated to other acts of good and evil do not disappear without a trace. Instead, each is stored up to form the intellect, personality, customary behavior, and physical makeup of the individual committing them. They become part of the personality, which they daily alter in the direction of good or bad. Acts of good and evil are intimately related to the individual’s happiness and fate. All human beings must understand that everything in this world is related according to the inflexible law of cause and effect. (Page 95)
The Beginnings of BuddhismThe Six Fundamental Obstructions
When the three … obstructions of pride, doubt, and false views are added to the three poisons, we have what are known as the six fundamental obstructions. Pride and self-centeredness prevent human beings from evaluating others correctly and lead to incorrect understanding and actions. Doubt is failure to believe in the existence of truth, the reality of good and evil, and the efficacy of karma. From such doubts are born false views that in turn obstruct faith in the Three Treasures. Of course, earnest, constructive doubt can lend strength to the pursuit of the ideal, but destructive skepticism serves no purpose at all. Such futile doubt is criticized in the six fundamental obstructions.Basic Buddhist Concepts