Three Thousand Realms (or Worlds) In a Momentary Existence of Life
Each of the Ten Realms [Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Self Realization, Bodhisattva, and Buddha] is manifest from moment to moment and contains Ten Realms which are latent. This makes One Hundred Realms. Each of the One Hundred Realm contains Ten Factors (appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end). This makes One Thousand Realms. Each Realm also contains the Three Principles of Individuation [the Realm of the Individual, the Realm of the Society of Beings and the Realm of the Environment. This makes Three Thousand Realms.
In general, a Bodhisattva [selfless being] manifests primarily Bodhisattva from moment to moment and always quickly returns to Bodhisattva when manifesting one of the other realms. The Bodhisattva has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of a Bodhisattva. Both the society or collection of beings in which the Bodhisattva resides and the environment [land] of the Bodhisattva manifest predominantly the Realm of Bodhisattva.
In general, a cat manifests primarily Animality from moment to moment and always quickly returns to Animality when manifesting one of the other realms. The cat has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistancy from Beginning to End of an animal. Both the society or collection of beings in which the cat resides and the environment of the cat manifest predominantly the Realm of Animality.
A Bodhisattva will manifest Animality for periods of time when, for example, he experiences the urge to sleep or defecate.
A cat will manifest Bodhisattva for periods of time when, for example, it acts selflessly towards its kittens or its owner.
Tientai asserted that every being has the potential to elevate its central life tendency [or the Realm or Realms to which it gravitates] through the principle of Three Thousand Realms in a Momentary Existence of Life. For example, a cat can create the causes and conditions for Bodhisattva by either very strongly [for a moment] or habitually acting selflessly. Intent, according to Tientai, is far less important than actuality or suchness in elevating [or lowering] one's central life tendency.
The practice advocated by Tientai was meditation directed towards perceiving the Three Thousand Realms In a Momentary Existence of Life. He recited the title of the Lotus Sutra, Namu Myoho renge kyo* ten thousand times a day for his personal practice but since the time and the people's capacity were not ripe for the widespread propagation of the principle practice of the Lotus Sutra, he refrained from advocating this practice for others.
Nichiren Daishonin taught Actual Ichinen Sanzen or one moment of exceptionally profound faith and joy in Namu Myoho renge kyo and its continuous recollection is itself Buddhahood.
*In Chinese Namo Miao-fa-lien-hua-ching.
The Ten Honorific Titles of a Buddha from the Chinese Buddhist Encyclopedia:
1. The One That Has Come (Tathagata) - This refers to the One that comes down to this world from the realm of the absolute spiritual reality to enlighten living beings (and then reenters Nirvana, returning back to that absolute reality).
2. Worthy of Offerings or Worthy of Worship (Arhat) - Early Buddhists depended upon alms for a living and practiced begging (Bhiksu, the Sanskrit word for monk, literally means ‘beggar’ or requester of alms’). By giving to the Bhiksus, patrons planted good spiritual roots by practicing generosity, the primary Bodhisattva virtue. Buddhism, like any other religion, depended upon patronage to survive in this world and spread the Dharma. Those that attained true nobility and selflessness were called Arhats, ‘worthy of alms’ or ‘worthy of worship’. By worshipping the Buddha, one practices the primary virtue of the Bodhisattvas.
3. Truly Omniscient (Samyak Sambuddha) - Having the ‘Wisdom of All’, awakened to the oneness of all things. Seeing beyond duality and yet understanding how all things properly fit in to the great fabric of the one reality. This is understanding the three truths.
4. Perfect in Illumination and Conduct (Vidya-carana-sampanna) - Perfection in both spiritual understanding (of Nirvana, selflessness, and impermanence, the 3 seals of the Dharma) as well in one’s actions (thoughts, words and deeds).
5. Well Departed (Sugata) - The opposite of ‘The One That Has Come’ (Tathagata) - One who leaves this world a better place upon leaving it.
6. Understanding the World (Lokavit) - Understanding cause and effect, karma and retribution, the destiny of all paths, the past, present and future, and the Saha world, the mortal realm of Life & Death (Samsara).
7. Supreme (Anuttara) - Unexcelled, peerless. It is often used in conjunction with ‘Truly Omniscient’. When they are paired, it refers to the total blending of the three truths, the perfection of enlightenment.
8. Tamer of Men (Purusa-damya-sarathi) - Like the tamer of elephants and lions, the Buddha is able to bring the emotional distress (klesas) of others under control and make them serene and illumined.
9. Teacher of Gods and Men (Sasta deva-manusyanam) - The Buddha is able to teach of morality to gods (devas) and men (manusyas) to keep them from evil and is also able to teach them of liberation from the mortal realm of Life & Death.
10. The World Honored Enlightened One (Buddha-Bhagavan or Buddha-Lokanatha) - The Enlightened or Awakened One (Buddha) refers to the one who is awakened to the true Nirvana, who recognizes that this enlightenment dwells in all living beings and who is determined to awaken this in all living beings. When revealed in this world, this enlightened one (Buddha) is honored by all living beings.
From https://www.lotus-happiness.com/understanding-tien-tai-sect-part-3/
ReplyDeleteThe Perfect Harmony of the Triple Truth [三諦圓融]
Based on the Three Universal Truths, Tien-tai believes there is a true state or noumenon, which can be realized through its manifested phenomena. There is no noumenon besides phenomena, and phenomenon itself is noumenon in nature. Thus the Tien-tai established The Triple Truth [三諦], or the Threefold Truth of Emptiness, Falseness and Mean, which is one of the characteristics of the Tien-tai doctrines providing the structure for its interpretation of the Buddha Dharma.
The Truth of Emptiness [空諦]
Sometimes, it is called the Truth of Voidness or known as Sunyata in Sanskrit. All things and phenomena are impermanent and have no independent reality of their own. Thus, they are said to be empty. It signifies that no Dharma can exist by itself alone, but is causally produced and maintained in dependence of other conditions.
The Truth of Falseness [假諦]
In Sanskrit, it is known as Samvrtisatya. Though Dharmas are empty, they do have temporary or provisional existence as perceived by the senses. Falseness means that things and phenomena do have an empirical and concrete existence, but they are not permanent and absolute, so it is known as the conventional existence.
The Truth of Mean [中諦]
Sometimes it is called the Truth of Middle Path, or Middle Way, or just Middle. In Sanskrit, it is known as Madyama. Mean should not be taken as lying between the other two, but as identical with the two. Mean means that things and phenomena are both empty and existent, and that the inter-penetration between the ‘Li’ [理]and ‘Shih’ [事]. While the particular thing or phenomenon (so-called ‘Shih’) remains distinct, they are identical on the basis of their emptiness, thus all things and phenomena are parts of one single unity of Law (so-called ‘Li’).
Mean is the true and very state of Emptiness and Falseness. It is the synthesis of emptiness and temporary existence, of universality and particularity. The Triple Truth must not be treated separately because they are perpetually united and in harmony. These three truths emphasize the idea of totality and mutual identification, i.e. the whole and its part are identical. In this respect, the whole cosmos is present in the tip of hair, and one thought is the three thousands worlds. It is regarded as the inter-penetrations of all Dharmas.
This concept is summarized by Chih-I in his writing:
The perfect Triple Truth means that it is not only the Middle Path, which completely includes the Buddha-Dharma, but also the real and the mundane (truths). This Triple Truth is perfectly integrated: one-in-three and three-in-one.
Another name for the Buddha is Gohonzon which exists both inside and out. The Buddha lives in the lives of those sacrifice their bodies and lives for the Lotus Sutra.
ReplyDeleteThe Bodhisattvas of the Earth demonstrate, at least, several of the Ten Honorific Titles of the Buddha.
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