Fu-chi Hsien-pen (Covering the Traces and revealing the Origin) is the function related to the Subtlety of the Original Supra-mundane Powers. This is spoken of by Chih-i in terms of various expedient means employed by the Buddha in responding to the capabilities of beings. In order to get rid of disciples’ attachment to the Traces, the Buddha covers the Traces and reveals the Origin (for the sake of keeping the Traces for the later use of transforming others), should the necessity arise. (Vol. 2, Page 448)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismQuotes
The Manifestation of the Buddha’s Original Life-Span
Chu-chi Yung-pen (Abiding in the Traces and employing the Origin) is the function related to the Subtlety of the Original Life-span and the Subtlety of the Original Retinues. Chih-i illustrates that the Buddha not only reveals the Origin but uses it as well. Although he abides in the Traces, manifesting birth and death numerous times, this manifestation of life and death is actually the manifestation of the Original Life-span. Moreover, the Traces are represented by the disciples as the Three Vehicles that belong to the Original Retinues.
Dealing With Our Defilements
The best approach to dealing with the defilements is simply to be aware of them in the light of the Buddha-nature. This is how the practice of chanting Namu Myoho Renge Kyo can help us change the poison of the defilements into the qualities of awakening, because chanting the Odaimoku is the practice of calling upon the Buddha-nature within. Through the Odaimoku, we are able to cultivate a sense of awareness and equilibrium that allows us to acknowledge and redirect our desires instead of getting caught up and swept away by them. The practice of chanting Namu Myoho Renge Kyo can help us to think and reflect before we act. It can even help us recognize negative thoughts and feelings for what they are, so that we do not identify with them and allow them to control our lives. On the other hand, the principle of Namu Myoho Renge Kyo does not condemn or negate these desires, but gives us the space and the strength to work with them and brings out their positive aspects.
Lotus Seeds‘Abiding in the Origin and Employing the Traces’
Chu-pen Yung-chi (Abiding in the Origin and employing the Traces) is the function related to the Subtlety of the Original Nirvāṇa and the Subtlety of the Original Benefits. Speaking from the teacher’s perspective, this function is referred by Chih-i to the immovability of the Buddha at the place of the Origin, while the Traces the Buddha manifests permeate the Dharma-realm. Chih-i delineates that the Traces are not origination, and yet the Buddha manifests rebirth; the Traces are not extinction, and yet the Buddha manifests death. Thus, with the Traces, the Buddha benefits living beings. Speaking from the disciple’s perspective, “abiding in the Origin and employing the Traces” refers to the bodhisattva in the Traces that is the manifestation of the dharmakāya. With the dharma of non-abiding, the Buddha abides in the place of the Origin; with the Relative Truth and nonaction, the Buddha inexhaustibly employs the Traces to teach and transform living beings. (Vol. 2, Page 448)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismEntering the Realm of the Buddha’s Enlightenment
Nichiren’s writings say very little about the place of his mandala (or of Buddha images) in actual practice. There is one personal letter, the “Nichinyo gozen gohenji,” which does touch on this issue, and though some modern scholars dispute its authenticity, it has historically been highly valued in the Nichiren tradition for its easily accessible description of the mandala and its relation to the practitioner’s faith:
Never seek this gohonzon elsewhere, [for] it abides only in the fleshly heart within the breast of persons like ourselves who embrace the Lotus Sūtra and chant Namu-myōhō-renge-kyō. This is called the capital city of suchness, the ninth consciousness that is the mind-ruler (kushiki shinnō shinnyo no miyako). Being endowed with the ten realms means that [all] ten realms, not excepting a single one, are contained within a single realm, [that of Buddhahood]. That is the reason why this is called a mandala. “Mandala” is a word from India. Here [in Japan] it is called “perfect endowment” (Tinnen gusoku) or “cluster of merits” (kudokuju). This gohonzon is contained solely within the word “faith.” That is the meaning of “gaining entrance by faith.” By believing undividedly in [the Lotus Sūtra, in accordance with its words,]” honestly discarding skillful means” and “not accept[ing] even a single verse from other sūtras, ” Nichiren’s disciples and lay followers shall enter the jeweled stūpa of this gohonzon. How reassuring, how reassuring!
If one judges by this passage, it appears that the logic of Nichiren’s mandala is quite similar to that of esoteric practice, wherein the practitioner visualizes the union of self and Buddha, known as “the Buddha entering the self and the self entering the Buddha” (nyūga ganyū). For Nichiren, however, the nonduality of the practitioner and the Buddha is realized neither by esoteric visualization techniques nor by introspective contemplation involving the application of mental categories, such as the threefold contemplation. Rather, it is by faith in the Lotus Sūtra that one enters the realm of the Buddha’s enlightenment–the three thousand realms in a single thought-moment as actuality–and manifests its identity with oneself. (Page 280-288)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Subtlety of the Original Response
Chu Fei-chi Fei-pen Hsien-pen (Abiding in neither the Traces nor the
Origin and revealing the Origin) is the function related to the Subtlety of the Original Response. This is spoken of by Chih-i in terms of hidden convergence of the principle that is beyond words. In this sense, the Buddha abides in neither the Traces nor the Origin, and yet manifests both in order to respond to living beings. In other words, the Traces have been displayed in the past, though the past is not the Traces; presently, the Origin is manifested in the Lotus Sūtra, though the present is not the Origin. (Vol. 2, Page 447-448)
Right Thought
Right thought, the second step of the path, refers to correct thought, decisions, and attitudes in specific instances, in contrast to right views, the correct fundamental interpretation of the world. Primitive scriptures divide right thought into three attitudes. The first frees the individual from desire and the temptations of physical pleasure, the second from anger and irritation, and the third from harming others (or foolishness, since doing wrong to others is always a result of foolishness). In other words, right thought frees one from the three poisons of greed, anger, and foolishness. As long as thought is right, speech, action, and livelihood will also be right.
Basic Buddhist Concepts
The Ten Worlds of the Mandala
Nichiren’s mandala includes not only Buddhas, bodhisattvas, and deities but also representatives of the evil realms, such as rākṣasa demons and the treacherous Devadatta. In including such figures, Nichiren followed not the text of Lotus Sūtra itself–in which all beings in the six realms of transmigration are removed before the jeweled stūpa is opened–but the principle of three thousand realms in one thought-moment, according to which even the Buddha realm contains the nine unenlightened states. In short, the mandala depicts the mutual inclusion of the ten realms. As noted above, Nichiren saw this concept as central to the three thousand realms in a single thought-moment, an emphasis visible in the mandala. A writing attributed to Nichiren explains:
The “Jeweled Stūpa” chapter states: “All in that great assembly were lifted and present in open space.” All the Buddhas, bodhisattvas, and great saints, and in general all the beings of the two worlds [of desire and form] and the eight kinds of [nonhuman] beings who assembled in the introductory chapter, dwell in this gohonzon, without a single exception. Illuminated by the light of the five characters of the Wonderful Dharma, they assume their originally inherent august attributes. This is called the object of worship. (Page 277-278)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Subtlety of the Original Effect
K’ai-chi Hsien-pen (Opening the Traces and revealing the Origin) is the function related to the Subtlety of the Original Effect. This is spoken of by Chih-i in terms of the dharma-teaching and the principle. The teaching of the Buddha in the Traces serve to reveal the Origin. By opening the Traces, the Origin as the principle is manifested. (Vol. 2, Page 447)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMerging One’s Life Into The Buddha
Namu and the five characters became the seven characters of the Odaimoku, Na Mu Myo Ho Ren Ge Kyo. Namu, derived from the Sanskrit “Namas,” which means “to pay respect to, to revere.” It is generally used with regard to the Buddha or the three treasures (Buddha, Dharma, Sangha). It can be interpreted as a vow to the Buddha or as taking refuge. Namu means faith in the Buddha and oneness with the Buddha. Namu Myoho Renge Kyo means that faith in the Lotus Sūtra is equal to the Eternal Buddha and becoming one with the Buddha. It is also a vow that one will strive to become one with the Buddha. By taking refuge in the Lotus Sutra, one can enter the infinite life of the Buddha. One’s life merges into the Buddha’s life which is the Odaimoku, Namu Myoho Renge Kyo.
Buddha Seed: Understanding the Odaimoku