In this Sahā world it is difficult to eliminate earthly desires completely. Even so, we learn from our mistakes while we are living in the Sahā World full of suffering. We merge into the Original Buddha’s life, become involved in the Buddha’s life and live in the Buddha’s life. Thus, both good and evil deeds are reflected upon and can help us not to create these mistakes again. This is called Kai-ye, which re-evaluates things from the point of view of the Buddha’s enlightenment, gets them involved in the world of the Lotus Sūtra and finds the value of the things. As a result, everything is unified with the Lotus Sūtra and becomes an object of appreciation and respect.
Buddha Seed: Understanding the OdaimokuQuotes
The Mutual Encompassing of the Ten Realms
It will also be noted … that Nichiren reads ichinen sanzen primarily in terms of the mutual encompassing of the ten realms (jikkai gogu). Elsewhere in the same text, he writes, “The three thousand worlds in one thought-moment begins with the mutual encompassing of the ten realms,” that is, the nonduality and mutual inclusion of the nine realms of deluded beings and the enlightened realm of the Buddha. Nichiren specifically identified the mutual encompassing of the ten realms as the ground of the Lotus Sūtra’s two great revelations on which claims for its superiority were based: that persons of the two vehicles have the capacity to attain Buddhahood, and that the Buddha originally realized enlightenment in the inconceivably remote past yet ever since has remained constantly in the world to preach the Dharma. Nichiren saw the promise of Buddhahood given to persons of the two vehicles in the trace teaching as indicating that the nine realms of unenlightened beings encompass the Buddha realm (kukai soku bukkai), and the eternity of the Buddha’s presence set forth in the origin teaching as indicating that the Buddha realm encompasses the nine realms of deluded beings (bukkai soku kukai), both of these expressing the principle that a single thought-moment is the three thousand realms. Thus in Nichiren’s system, the “three thousand realms in one thought-moment”— represented by the mutual inclusion of the ten realms—becomes both the “deep structure” of the entire Lotus Sūtra and the ontological basis upon which the realization of Buddhahood can occur. (Page 266)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismWarp and Weft of Buddhist Teaching
Chih-i associates Ching (etymological meaning “warp”) with its opposite meaning “weft” (Wei). The meaning weft is also examined by Chih-i in these three perspectives.
- In discussing the meaning warp and weft with reference to teaching, Chih-i holds that by means of the Worldly Siddhānta, what the Buddha expounds is called Ching, which forms warp, and what the bodhisattva weaves according to the teaching of the Buddha is called commentary, which forms weft. When the warp and weft are combined, the Buddhist canon that consists of teaching and commentary is thus established.
- In discussing the meaning warp and weft with reference to practice, Chih-i delineates that the practice concerning wisdom forms warp, and the practice concerning severing defilement forms weft. The combination of warp and weft produces the text concerning the Eightfold Correct Path.
- In discussing the meaning warp and weft with reference to principle, Chih-i goes on to say that the Buddha’s explanation of the Absolute Truth forms warp, and the Buddha’s explanation of the Worldly Truth forms weft. The combination of warp and weft gives rise to the text concerning the Twofold Truth. (Vol. 2, Page 393)
Creating New Outcomes in Our Lives
The Buddha taught the Eightfold Path as the way to eliminate suffering. We may wonder how it is we can eliminate suffering merely by following this way. If we look at the word ‘right’ in each of the eight instructions and we consider it from the perspective of right versus wrong then we will continue to suffer because we will form a perspective of judgment; trying to decide who or what is right and what is wrong. Instead, when we consider right from the perspective of what is most skillful and what will do the most good or even sometimes what will do the least harm, then we can begin to approach each of these in a different perspective. By trying to always consider what will do the most good, not only for ourselves but for others as well, we not only accumulate merit but we increase the good being done in society. By changing our behavior and thoughts we can then create new outcomes in our lives, different from the outcomes that cause suffering for ourselves and for others.
Lotus Path: Practicing the Lotus Sutra Volume 1Fivefold Comparison
It should be noted that, in the context of the Kaimoku shō, this “true ichinen sanzen,” the mutual encompassing of original cause and original effect that is “hidden in the depths” of the “Fathoming the Lifespan” chapter, comes as the culmination of a discussion of five successive levels of teaching, codified by later Nichiren scholars as the “fivefold comparison” (gojū sōtai). Though he did not state so explicitly, Nichiren was in effect here establishing his own doctrinal classification (kyōhan). In so doing, he drew on both traditional T’ien-t’ai categories and the medieval Tendai of his own day, assimilating them to his own insights. The five steps of the comparison are: (1) Buddhist teachings surpass those of non-Buddhist traditions, such as Confucianism and Brahmanism (naige sōtai); (2) within Buddhism, Mahāyāna surpasses Hinayāna (daishō sōtai); (3) within the Mahāyāna, the Lotus Sūtra, being true, surpasses the other sūtras, which are provisional (gonjitsu sōtai); (4) within the Lotus Sūtra, the origin teaching surpasses the trace teaching (honjaku sōtai); and (5) within the origin teaching, “contemplative insight” (kanjin) surpasses the written text (kyōsō). From the standpoint of the sūtra text, the “Fathoming the Lifespan” chapter reveals that Śākyamuni Buddha first achieved Buddhahood countless kalpas ago; yet, however inconceivably distant, that Buddhahood nonetheless had a beginning in time and represents the fruit of a linear process of cultivation. From the standpoint of kanjin, however, the same “Fathoming the Lifespan” chapter is seen to reveal the mutual encompassing of the beginningless nine realms and the beginningless Buddha realm, or the simultaneity of original cause and original effect. Unlike some of the later, more extreme medieval Tendai thinkers, Nichiren never regarded kanjin as a separate transmission independent of the Lotus Sūtra; the realm of “original cause and original effect” is always mediated by the sūtra text. (Page 265)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismSūtra Line Markers
With regard to sūtra that means line marker (Han-sheng-mo), Chih-i addresses that when the meaning “line marker” is discussed in terms of teaching, it indicates that when one hears the teaching of the Worldly Siddhānta, one eradicates heretic views. One is not deluded by a heretic force and is able to enter the correct path. When the meaning “line marker” is discussed in terms of practice, it indicates that when one hears the teaching of the Siddhānta for Each Person, and the teaching of the Siddhānta of Counteraction, one alters from the wrong path to the correct path. When the meaning “line marker” is discussed in terms of doctrine, it indicates that when one hears the teaching of the Siddhānta of the Supreme Truth, one severs false views in this shore of the mundane world, and reaches the other shore of liberation. (Vol. 2, Page 392)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Debate
[Nichiren’s] disciples went into temples and monasteries where their adversaries were preaching or giving lectures and entered into hot debates with them, crying: “Be converted to the right faith, or convince me and I will surrender to your standpoint.” In this respect the Nichirenites revived the method of the Indian fighter Arya-deva, and like him offered even their own lives if defeated in the debate. This fierce side of the “repressive propaganda” was, however, supplemented by the “persuasive way” of meek admonition and kind counsel.
History of Japanese ReligionDemolishing the Trace Teachings
Nichiren elaborates (see earlier) in the following passage:
“When one arrives at the origin teaching, because [the view that the Buddha] first attained enlightenment [in this lifetime] is demolished, the fruits of the four teachings are demolished. The fruits of the four teachings being demolished, their causes are also demolished. The causes and effects of the ten realms of the pre-Lotus Sūtra and trace teachings being demolished, the cause and effect of the ten realms of the origin teaching are revealed. This is precisely the doctrine of original cause (hon ‘in) and original effect (honga). The nine realms are inherent in the beginningless Buddha realm; the Buddha realm inheres in the beginningless nine realms. This represents the true mutual inclusion of the ten realms, the hundred realms and thousand suchnesses, and the three thousand realms in one thought-moment.”
To unpack the rather technical language of this passage, the “four teachings” here represent those other than the Lotus Sūtra. Their “effects” refers to the attainment of Buddhahood, or to the Buddhas, represented in these teachings, and their “causes,” to the practices for attaining Buddhahood, or to those still in the stages of practice. In terms of the ten dharma realms, “cause” represents the nine realms, and “effect,” the Buddha realm. “Demolishing” the causes and effects of the pre-Lotus Sūtra teachings and the trace teaching of the Lotus Sūtra means to demolish linear views of practice and attainment, in which efforts are first made and then Buddhahood is realized as a later consequence. The origin teaching specifically, the “Fathoming the Lifespan” chapter with its revelation of the Buddha’s original enlightenment is here seen as opening a perspective in which cause (nine realms) and effect (Buddhahood) are present simultaneously. It is passages such as this that led Tamura Yoshirō to assert that Nichiren maintained the notion of original enlightenment in the depths of his mature thought. (Page 264-265)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Gushing Spring
With regard to sūtra that means gushing spring (flan-Yungch ‘üan), Chih-i explains that the meaning “gushing spring” is a figure of speech, indicating that the meanings stemming from the teaching of the Four Siddhāntas are endless, and what flows out of the Buddha-dharma is inexhaustible. The gushing spring in terms of teaching refers to measureless meanings that flow out of one sentence in the Worldly Siddhānta. The gushing spring in terms of practice refers to measureless practices arouse by hearing the teaching of the Siddhānta for Each Person, and the teaching of the Siddhānta of Counteraction. These practices can lead one to enter the realm of wholesomeness and the Eightfold Correct Path. The gushing spring in terms of the doctrine refers to the one, by hearing the Supreme Truth, is able to understand that the principle is like empty space. The dharma as empty space cannot be conceptualized and permeates everywhere.
Chih-i adds that when these three aspects are scrutinized as the Dharmadoor, the teaching as the gushing spring refers to the eloquence of the dharma without obstruction; the practice as the gushing spring refers to the eloquence of phrases without obstruction; the doctrine as the gushing spring refers to the eloquence of the doctrine without obstruction. (Vol. 2, Page 392)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismNichiren’s Shift of Textual Grounding for Ichinen Sanzen
In a letter to a follower Nichiren wrote:
“There are two methods of contemplating the three thousand realms in one thought-moment. One is that of principle (ri), and the other that of actuality (ji). In the time of T’ien-t’ai [Chih-i] and Dengyo [Saichō], that of principle was appropriate. Now is the time for that of actuality. Because this [form of] contemplation is superior, the great ordeals [attending its propagation] are also more severe. One [i.e., that of principle] is ichinen sanzen of the trace teaching (shakumon), while the other is ichinen sanzen of the origin teaching (honmon). They differ, differ vastly, like heaven and earth.”
“Now” is of course the Final Dharma age: Nichiren’s “three thousand realms in one thought-moment” represents teaching and practice expressly for the time of Mappō. But what exactly is the “vast difference” he claims between his teaching of ichinen sanzen and that of the earlier T’ient’ai/Tendai masters?
First of all, the passage just cited alludes to a difference in textual locus. … Chih-i derived the concept of the three thousand realms in one thought-moment from the trace teaching or first fourteen chapters of the Lotus Sūtra; it represents his attempt to conceptualize the “true aspect of the dharmas” (shohō jissō) referred to in the “Skillful Means” chapter. For Nichiren, however, this doctrine “is found only in the origin teaching of the Lotus Sūtra, hidden in the depths of the text of the ‘Fathoming the Lifespan’ chapter.” This shift of textual grounding for the ichinen sanzen doctrine is related to the larger context of medieval Tendai thought, which … saw the latter part of the sūtra as superior to the former in its revelation of nonlinear, original enlightenment. (Page 264)
Original Enlightenment and the Transformation of Medieval Japanese Buddhism