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 BuddhismQuotes
The 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
A Technique of Comparison
[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 BuddhismThe Heart of Benevolence
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 BuddhismA Very Positive Way of Living
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 OdaimokuThe Relative and Ultimate Teachings
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 BuddhismThe Harlot’s Lesson
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 BuddhismThe Buddha’s Promise
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 1Attempt to be a Nichiren and a Sakyamuni
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)