Quotes

Profound

A Technique of Comparison

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[The technique of comparison] serves to support Chih-i’s theory taking the Lotus Sūtra as the supreme teaching. By comparing different features between the Lotus Sūtra and other sūtras, the superiority of the former is confirmed.

The most unique feature of the Lotus Sūtra lies in its doctrine of the Ultimate Truth, and this Ultimate Truth is identified by Chih-i with the Middle Way, since the Middle Way, as the principle, represents the Ultimate Truth of Buddhahood. While the theory of the Lotus Sūtra as the supreme teaching is sustained by this method of comparison, the doctrine of the Ultimate Truth in turn provides the foundation for the legitimacy of Chih-i’s own theory of the Middle Way.

A good example of launching a comparison is by presenting an illustration of the Ten Suchnesses in each of the Ten Dharma-realms. As a result of this comparison, the Ten Suchnesses of the Buddha-realm are shown to be the foremost of all suchnesses in whatever realm, in view of the fact that they embody the Buddha’s knowledge and insight (that embrace all dharmas and make no distinction between the two opposite aspects). This is the first level of comparison among the Ten Dharma realms, by which the Buddha Dharma-realm is confirmed as the highest. The second step is to explain why the Buddha praises the Lotus Sūtra as the unsurpassed, by means of judging whether or not the Ten Suchnesses in the nine Dharma-realms (that are exposed in other sūtras) enter the Buddha Dharma-realm. The conclusion is that only in the Lotus Sūtra are the Ten Suchnesses in the nine Dharma-realms converged into the Buddha Dharma-realm. This kind of comparison legitimizes the Lotus Sūtra to be the supreme doctrine. By presenting the Lotus Sūtra as the final teaching of the Buddha, which automatically denote the meaning of perfect and harmonizing, Chih-i ‘s own system of thought is also legitimated with the undertone of perfection, corresponding to what is represented by the Lotus Sūtra. (Page 84-85)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


beginning

The Heart of Benevolence

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Shakyamuni entered the [sacred-fire room of Uruvilva-Kashyapa] and sat in meditation. Surely enough, the malevolent snake came out and tried several times to attack him. But because he had a great heart of compassion for all sentient beings and felt no animosity toward the snake, Shakyamuni subdued it with benevolence and love. Entering the state of meditation known as the heart of benevolence, he calmed the fierce serpent, reduced it to a small, harmless creature, and went calmly on with his meditation throughout a peaceful night. …

Though it is a slight digression, I should like to offer a few words of explanation about the heart of benevolence, the state of concentration in meditation that Shakyamuni used to subdue the fierce serpent in the sacred-fire room of Uruvilva-Kashyapa. This state, which can be attained by anyone, refers to the benevolence that is one of the four infinite virtues–benevolence, compassion, giving happiness, and impartiality–and means constant compassion and kindness for all beings, not just for those that are dear but also for unrelated beings and even enemies against whom one might otherwise entertain bitterness.

According to Buddhist classics, eleven categories of merit attach to the practicing of the heart of benevolence. These categories are: peaceful sleep; peaceful awakening; no bad dreams; constantly clear, bright facial complexion; love from other people; love from nonhuman beings; protection of the gods; imperviousness to fire, wounds from blades, and poison; free entry into the concentration stage of meditation; at death, freedom from confusion (death comes as easily as sleep); after death, even if enlightenment has not been attained, at least the privilege of rebirth in a happy state of the Brahma heaven. (Page 64)

The Beginnings of Buddhism

buddhaseed

A Very Positive Way of Living

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Because we are able to view our difficulties from the Buddha’s perspective, we can be grateful for the difficulties in our lives. We can benefit from facing difficulties as a good opportunity to improve ourselves. Thus, we endeavor to practice harder. The Lotus Sutra fundamentally leads people to think positively and make the most of their circumstances, or encourages people to try their best efforts to do so. Making the most of negative circumstances becomes a very positive way of living. This is the way of the Lotus Sutra.

Buddha Seed: Understanding the Odaimoku

Profound

The Relative and Ultimate Teachings

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In view of the three teachings (Tripitaka, Common, and Separate), compared with the Perfect Teaching that represents the ultimate teaching, they are considered to be the relative teachings leading to the final teaching of the Perfect. Thus, they are coarse. However, the relative teachings are not only determined as relative, they can have different meanings depending on whether or not they are integrated with the ultimate teaching the Lotus Sūtra represents. If they are not converged into the Lotus teaching, they are relative. At the moment when they are looked at in the context of opening the Relative and revealing the Ultimate, they become ultimate. This is because, in the Lotus Sūtra, all teachings are said to contain the real intention of the Buddha for all beings to attain Buddhahood. Therefore, there is no more difference between the relative and the ultimate teachings, in a sense that the relative teachings are one with the ultimate teaching. In actuality, the relative teachings are not only ultimate when they are converged, but the relative teachings themselves are also considered to be ultimate, from the perspective that they are the indispensable steps in leading living beings to reach the final goal of the ultimate teaching. For example, in his discussion of the importance of the relative position, Chih-i gives an analogy comparing the positions of the three teachings with the positions of the Perfect Teaching by asserting:

“The relative [positions] in the past contain the ultimate [positions]. This is like the [lotus] flower that contains the seedpod. To open the Relative and to reveal the Ultimate resembles the blooming of the flower, and the seedpod is manifested, Apart from this flower, there is no other seedpod that can be displayed. Likewise, apart from the coarse [positions], there are no other subtle [positions] that can be revealed. Why does it need to destroy the coarse [positions] in order to attain the subtle positions? Only by opening the relative positions, the subtle positions can be at once manifested.”

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


beginning

The Harlot’s Lesson

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On his way from Benares to Uruvela in Magadha, Shakyamuni entered a quiet forest and began seated meditation. At that time, thirty young men of royal blood, all but one with their young wives, were enjoying themselves in the woods. One of the young men was unmarried, and a harlot had been procured for him. As the others were lost in their amusements, the harlot stole their gold, silver, and jewels and ran away. When they saw what had happened, the young men and women hastened in search of her. Coming upon Shakyamuni seated in a grove, they asked if he had seen the woman. He replied by asking why they were looking for her. After hearing their reason, he asked, “Which is more important, to seek that woman or to seek yourselves?” They answered that seeking themselves was more important. Whereupon Shakyamuni said, “Sit there, and I will teach you the Law whereby to seek yourselves.” They then listened to his sermon.

Following his usual custom, Shakyamuni taught first the triple doctrine of almsgiving to the poor and holy people, abiding by the moral precepts, and the assurance that good acts are rewarded by rebirth in a blessed state. From this he gradually moved to the Four Noble Truths. Upon hearing his words, the young men came to understand the true nature of human life throughout the world and attained the pure and spotless Eye of the Law. They requested to be allowed to abandon the secular world and were accepted as members of the Order.

The Beginnings of Buddhism

Lotus Path

The Buddha’s Promise

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We may get tired or discouraged along the way, but remember the story of the magic city. The Buddha assures us, we have his promise that we cannot fail if we continue to exert ourselves.

If we continue to practice the Lotus Sutra we can establish within our lives the indestructible condition of enlightenment just as we are.

Lotus Path: Practicing the Lotus Sutra Volume 1

Doctrines of Nichiren

Attempt to be a Nichiren and a Sakyamuni

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The fact that Nichiren became enlightened proves that even the multitude, in these Last Days of the Great Law, can get free from all evils and reach the self-same goal. Indeed, to attempt to be a Nichiren and a Sakyamuni should be the first motive of all who believe in our doctrines, and carry their self-reliance to the furthest possible point.

Doctrines of Nichiren (1893)

Profound

Judging Coarse or Subtle

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Chih-i’s endeavor to judge the coarse or the subtle is seen in every part of his discussion of the Four Teachings. However, one ought not to mistake the means as the end. The distinction of the coarse and the subtle is the means for Chih-i to confirm various types of the teaching of the Buddha as legitimate and coherent. This is because, Chih-i repeatedly claims that regardless of whether it is coarse or subtle teaching, all of the teachings of the Buddha are suitable to the circumstances and to the capabilities of listeners with the real intention of the Buddha to enlighten all sentient beings. Given that Chih-i never dwells on any fixed view (which reflects the flexible and comprehensive nature of his perfect and harmonizing philosophy) while confirming the existence of all types of the teaching of the Buddha, Chih-i also vehemently stresses the superiority of the subtle teaching of the Perfect in relation to the other coarse teachings, so that the Ultimate Truth can be eventually realized through the Perfect Teaching. (Page 65)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


beginning

Three Types of Learning

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These three types of learning are precepts, concentration, and wisdom. Precepts (or morality) are for the sake of correctly training mind and body and establishing correct physical and mental habits. Concentration, or meditation, is for the sake of spiritual unification after the mind and body have been properly trained. It produces a state in which the mind is as clear as a mirror and as still as the surface of an undisturbed body of water. Correct wisdom, reached when this kind of spiritual unification has been attained, makes possible correct judgments and suitable actions. In the light of this progression, the order for training and attainment in the three types of learning is this: precepts, concentration, and wisdom.

But, since the three types of learning correspond to three aspects of the human spirit—intellect (wisdom), emotion (concentration), and volition (precepts)—and since all three of these exist simultaneously as parts of the human spirit, the three kinds of learning, too, are not independent of each other but form a unity. From this viewpoint, there is no question of precedence among them. Nonetheless, for the sake of attainment of the states toward which the three kinds of learning are directed, the order precepts, concentration, and wisdom is reasonable.

The Beginnings of Buddhism

History of Japanese Religion

The Ideal Aim of Buddhist Perfection

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Thus the whole realm of existence is nothing but a stage of “mutual participation” of beings and their conditions, a grand harmony of all possible instruments glorifying in unison the fundamental oneness of existence.

In the light of this world-view, the ideal aim of Buddhist perfection consists in the full realization, on the part of every one, of the Buddha-nature, or in the participation of our life in Buddha’s purpose and work. For Buddha-nature is universally and primordially inherent even in existences of the utmost viciousness, and all of them can be elevated to Buddhahood. Indeed, mankind stands midway between Buddha, the Supreme Enlightened, and the most degraded infernal being, and, therefore, has the possibility of advancing further on the way to Buddhahood or of descending to the beasts or to the nethermost purgatories or hells. Hence the task of man consists in comprehending the truth of the all-pervading Buddha-nature and of mutual participation working throughout the realms of existence, especially the truth of the interaction and interdependence of different beings and their qualities, functions, and so on.

History of Japanese Religion