With regard to Tendai Buddhism in Japan that was founded by Saichō (767-822), it was “essentially the same as its parent sect in China, and was based like it on the teachings of the Lotus Sūtra.” The Nichiren School in Japan that is founded by Nichiren (1222-1282) not only worships the Lotus Sūtra as the supreme of all scriptures, but also goes so far as to only chant the title of the Lotus Sūtra as the most revered phrase, representing the cause and effect of Buddhahood. This can be seen as the impact of Chih-i’s effort of interpreting the title of the Lotus Sūtra in his work Hsüan-i (Profound Meaning of the Lotus Sūtra).
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismQuotes
Twelve Stages Of Attainment
Śākyamuni then explained the twelve stages by means of which he attained the highest enlightenment. He divided each of the Four Noble Truths into three stages of attainment. In the first stage, he acquired theoretical understanding of the Four Noble Truths as they are. In the second stage, he put his theoretical knowledge into practice. Doing this involves a correct understanding of the nature of suffering, the extinction of the causes of suffering, the application of the ways in which those causes are eliminated and traveling the full Path. As one continues practical application in connection with the Four Noble Truths, theory and practice come to agree entirely, and one arrives at the third stage, where all the practical aims have been fulfilled. At this point, one is ready for the highest enlightenment.
Śākyamuni explained that only when he had completed these three stages was he sufficiently convinced of being a supremely enlightened Buddha to announce his nature publicly. Only then had he achieved perfect liberation, and only then had he escaped from the cycle of birth, death, and transmigration.
The Beginnings of BuddhismTrue Cause and True Effect
Endlessness of effect is natural. Here it is revealed that both the nine realms as cause and the realm of Buddha as effect are beginningless and endless in the past, present, and future. To conclude, cause and effect originally existed simultaneously; they exist in the present time, and they will exist in the future. At this point, there is no time difference between the nine realms as cause and the realm of Buddha as effect, and they exist simultaneously. This is true cause and true effect which is the relationship of cause and effect based on the enlightenment of the Original Buddha.
Now, the true meaning of the mutual possession of ten realms and three thousand existences in one thought is established. If effect comes out only after the work of cause is completed, there would be some time distance between cause and effect; mutual possession could not be established.
Buddha Seed: Understanding the OdaimokuMother and Child
The biography of Kumārajīva describes how he displayed his talent even when he was still in his mother’s womb. It is said that after his mother conceived him, the wisdom of Kumārajīva was so highly effective that he even influenced his mother, with which she became very knowledgeable, and her understanding ability was doubled than before. In addition, she was able to speak Sanskrit language without ever having learned it before, and was extremely fluent in being engaged in debate. (Page 10)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismTo Become a Bodhisattva, or Even a Buddha
It is not difficult for any one to become a Bodhisattva, or even a Buddha. Women, too, may succeed, in spite of the exceptional difficulty which popular Buddhist teaching attributes to the female sex in such a quest. Why, even a female dragon is said to have attained to Buddhahood; and if that is true, why not a female human bing? Devadatta became a Buddha in spite of his infernal character. Why, then, not another man?
Doctrines of Nichiren (1893)The Heart of the Matter
Here is the heart of the matter: Every day we should live our lives as not just disciples of the Buddha, but as Bodhisattvas from beneath the ground, disciples of the Eternal Buddha. Our actions are the most powerful form of speech.
Lotus Path: Practicing the Lotus Sutra Volume 1The Essence of T’ien-t’ai Buddhism
At the time of Chih-i, facing voluminous Buddhist scriptures and commentaries and diverse discourses, there was obviously an urgent need for a comprehensive guideline to swim through controversies in order to get a clear picture of what the real theme of the teaching of the Buddha is. Only when the real intention of the Buddha was grasped, the disputes over various Buddhist principles could be resolved. It was Chih-i who has come to the scene to fulfill this huge task. He has appropriately chosen the Lotus Sūtra to be the supreme doctrine, because of its reconcilable nature in incorporating all divisions of Buddhism, and because it equally addresses all sentient beings. The essence of T’ien-t’ai Buddhism is revealed through this text with Chih-i’s unique interpretations. When the concepts and principles in Indian Buddhism are reshaped, remolded, redefined, and re-categorized with Chinese epistemology in Chih-i’s system, they become distinctively Chinese, forming the main characteristics of Chinese Buddhism. Therefore, Chih-i is worthy to be called one of the greatest Buddhist masters in China, who contributed greatly to Chinese Buddhism which developed to full bloom in the T’ang Dynasty. (Preface xix-xxx)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Law of Causation
The Law of Causation, which is perfectly sound from the rational, ethical, and religious viewpoints and which has a universal validity enabling it to withstand any criticism, was formulated as a result of examination and criticism of all the other imperfect and irrational systems in India in Shakyamuni’s time. The Law of Causation teaches both the theoretical and practical application of the idea that there is no immortal, immutable self or soul.
The Law had never been taught in India before. It is the characteristic that sets Buddhism apart from other philosophies and religions. But though he discovered it, Shakyamuni did not create it.
This Law is an absolute truth—recognizable as true by all peoples, in all places, and at all times—existing eternally independent of the appearance in the world of a Tathagata (a term for a Buddha, Tathagata means one who has come the full Way, who has reached the truth and come to declare it). Shakyamuni merely discovered and taught the Law. (Page 29-30)
The Beginnings of BuddhismThe Middle Way
Thus the philosophy of Tendai establishes a synthesis, called the Middle Way, between the two extremes of common-sense realism and transcendental idealism, in repudiating either the former position that a particular being is a reality in itself and by itself, and the latter conception of reality amounting to the denial of anything but the absolute and transcendental. The Middle Way is at the same time the all-embracing One Road (Eka-yāna), because it presupposes the basic unity of Buddha and all other beings, and emphasizes the possibility, nay necessity, of raising all beings to the dignity of Buddha himself. The historical Buddha was, according to this conception, a manifestation of the universal and primordial Buddha-nature for the sake of inducing all beings to the full realization of their own real nature or metaphysical entity identical with that of Buddha himself.
History of Japanese ReligionThe Annotation for Chih-i ‘s Original Thought
A tradition of expressing one’s thought by commenting on the Confucian or Taoist classics was prominent especially throughout this period. A whole different outlook was presented through various kinds of interpretations of Lao-tzu and Chuang-tzu which was a typical form of the Hsüan-hsüeh [Neo-Taoism] discourse during the Wei and Chin as well as during the Southern and Northern Dynasties. Apparently, Chih-i has followed this tradition as well, such as in the case of his two commentaries on the Lotus Sūtra. However, his work Hsüan-i (Profound Meaning of the Lotus Sūtra) is more than just a commentary, rather, it is the expression of his own system of thought. Andō Toshio highly values Chih-i’s approach. He goes so far as to say:
“If the three great works of T’ien-t’ai are supposed to be the commentaries on the Lotus Sūtra, one may well consider the Lotus Sūtra as the annotation for Chih-i ‘s original thought.”
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism