The three truths are the three Tathagata bodies , which means that we ourselves are at once the Tathagata of Original Enlightenment, possessing the three buddha-bodies in one. So when we believe in the Eternal Buddha of the16th chapter of the Lotus Sutra (Gohonzon) we believe that our lives are Myohorengekyo andwe are the buddha body.
Myohorengekyo forms the substance of the human body inherent and eternally abiding, which again is the Tathagata of Original Enlightenment. The Buddha ourselves and all living beings are in principle and nature one and without separation.
Some people may ask why we must chant the sutra's title and not just meditate and contemplate it? It would seem the same. T'ien-t'ai refers to "reciting or remaining silent." "Reciting" indicates the sutra. "Remaining silent"indicates contemplation. T'ien-t'ai writes; "Myohorengekyo is the inner storehouse of the exceeding profundity of the original ground; ... it is what all tathagatas of the three time periods have obtained." Thus, when we chant Namu Myoho renge kyo, theBuddha of original enlightenment will appear within our minds. Our body and minds are like a storehouse, and the character myo, the seal that opens it.T'ien-t'ai states "It opens the secret innermost storehouse; this is termed myo (wonderful). It demonstrates the correct principles of true and provisional; therefore, it is termed ho (dharma). It indicates the original effect (obtained by the Buddha) in the distant past; for this, ren (lotus) is used as a metaphor. It encompasses (everything) in the perfect path of non-duality; this is illustrated by ge (blossom). The voice does the Buddha's work; this is termed kyo sutra." He also states, " The word myo praises the inconceivable Dharma. Moreover, myo indicates the ten realms, ten suchnesses and all provisional and true teachings."
In regard to the Lotus Sutra, when we at each moment perceive the purport of threefold contemplation in a single thought-moment, oneself being the Tathagata of original enlightenment is realized and manifested. As for the essence of Myoho renge kyo: It is said that the eight-petalled lotus flower [myohorengekyo] is the nature of our mind. This being the case, our essential nature is Myoho-renge-kyo therefore, it's not just the name of a sutra but the essence of our own life.
If we can understand and grasp this through faith, we become the Lotus Sutra. The Buddha preached the Lotus Sutra which is the essence of Myohorengekyo and ourselves, so we ourselves are at once the tathagata of Original Enlightenment, three buddha bodies in one.This is in perfect accord with the Ceremony in the Air depicted in the mandala that Bodhisattva Jogyo [Nichiren] inscribed, he states: This is not my creation but is the honzon created by Shakyamuni and other Buddhas in the Stupa of Treasures. Further he states: Thus, without exception, all Buddhas, Bodhisattvas, great sages, and eight groups of creatures in the two realms (of desire and matter) who were present in the first "Introductory" chapter of the sutra are all seated in the honzon. They are illuminated by rays of light emanating from the characters "Namu Myoho Renge Kyo, "all have been transformed into Buddhas", whom they originally were. This is the honzon, stated in chapter 2, "Expedients," of the Lotus Sutra as the "true aspect of all existing things."
Miao-le has interpreted it to mean that true reality cannot exist without taking into account all things, and that all existing things necessarily possess ten aspects, which exist within the ten realms. Also. within the ten realms is the physical form of the Buddha and the land where He lives. Miao-le also said that the profound principle of the reality of all existing things is therefore inherent in the Lotus Sutra. (Nichinyo Gozen Go-henji)
The most important of the religious writings of Northern Buddhism is the Saddharma-Pundarika-Sutra (Japanese:Hokkekyo) or the Lotus of the True Law. Generally, it is referred to in the Orient as the Lotus Sutra. It has been described as the most precious jewel among all Buddhist sacred writings. In Chapter 16, the Eternal Buddha Shakyamuni says, "Thus it is, since I became Buddha in a very far distant past, [that my] lifetime is of infinite asamkheya kalpas, forever existing and immortal." And in the same Chapter.
"For instance , suppose there were five hundred thousand myriad kotis of nayutas of asamkheya three-thousand-great-thousandfold worlds: let someone grind them into dust atoms, pass eastward through five hundred thousand myriad kotis of nayutas of asamkhyeya countries, and then drop one of those atoms: suppose he thus proceeded eastward till he had finished those atoms- what do you think, my good sons, is it possible to imagine and calculate all those worlds so as to know their number."
This is beyond our own knowledge of reckoning as Maitreya and the others said to the Buddha. Shakamuni is the Eternal Buddha. Nichiren writes: "First, in Japan and all the other countries thought the world, the object of worship should, on all cases, be the Lord Shakamuni of true Buddhism." (Mw) vol 4, Repaying Debts of Gratitude, pg 271)
To omit the Eternal Buddha from our faith is to omit the Three Buddha-bodies. Generally speaking, we ourselves are at once the Tathagata of Original Enlightment, possessing the Three Buddha-bodies in One. In chapter 2 Tactfulness the Buddha is preaching the Law to Sariputra and others. He tells them that the teaching of the three vehicles was an expedient to lead people to the One Great Vehicle or Buddha vehicle..
The Three Vehicles are. Sravaka (learning), Pratyekabuddha (Realization), and Bodhisattva. Sravaka can enable one to attain arhatship through the awakening of the four noble truths, Pratyekabuddha through the twelve-linked chain of causation, and the vehicle of Bodhisattva leading, after countless ages of self-sacrifice in saving others and progressive enlightenment to ultimate Buddhahood. Hinayana is also described as having three vehicles or conveying to personal salvation their devotees in ascetic dust and ashes and mental annihilation.
Anyway these teaching were expounded in the first forty years of the Buddhas lifetime. The Buddha states in the Lotus Sutra that these teaching were an expedient to lead people to the One Buddha Vehicle. The Lotus Sutra makes it clear that the people who turn their back on this sutra are practicing inferior teachings, but that all can attain Buddhahood through its teachings. It further states in Chap ter 10, " Medicine King:
"It is like a man, extremely thirsty and in need of water, who searches for it by digging in a tableland. So long as he sees dry earth, he knows that water is still far off. Continuing his labor unceasingly, he in time sees moist earth and then gradually reaches the mire. Then he makes up his mind, knowing that water is at hand. Bodhisattvas are also like this. If they have not heard, nor understood, nor been able to observe this Law-Flower Sutra, you may know that they are still far from Perfect Enlightenment. If they hear, understand, ponder and observe it, you may assuredly know that they are near Perfect Enlightenment."
And further on it states:
"Medicine King! If any bodhisattva, on hearing this Law-Flower Sutra, is startled, doubt, and fears, you may know that this is bodhisattva neophyte (novice). If any sravaka, on hearing this sutra, is startled, doubts, and fears, you may know him for an arrogant person."
Further in Chapter 2 Tactfulness the Buddha says ,
"I and other Buddhas in the universe Alone can understand these things. This Law is inexpressible, It is beyond the realm of terms; Among all the other living beings None can apprehend it Except the bodhisattvas Who are firm in the power of faith." The crux of Chapter. 2 is that even sravaka and pratyekabuddhas can attain enlightenment through the One great vehicle. Nichiren writes "On Prayer" " During the first forty and more years of the Buddha's teaching life, the various bodhisattvas had tried to attain Buddhahood through the sutras beginning with the Kegon Sutra, but they were unable to do so. But the Hoben Chapter (# 2 Tactfulness) of the Lotus sutra was preached, announcing the concise replacement of the three vehicles with the one vehicle,"
Nichiren tells us we recite the Hoben 2nd Chapter of the Lotus Sutra for the replacing of the three vehicles with the One Great Vehicle (The Lotus Sutra) and that brings us back to the 10 suchnesses expounded in this chapter which is an aspect of the Tathagata's Eternal life in the 16th chapter. The 10 aspects or (suchnesses) in turn form the hundred realms, the thousand suchnesses and the three thousand realms (Ichinen Sanzen). All (everything) originates from the single doctrine of the Three Three Truths and Three Great Secret Laws: The 100 realms correspond to the Truth of Provisional Existence (the Buddha's body); the 1000 suchnesses, to the Truth of Emptiness; (the Buddha's mind) and the 3000 realms, to the truth of the middle way (the infinite lifespan of the Buddha or Namu Myoho renge kyo) SPECIFICALLY and that we ourselves are at once the Tathagata of Original Enlightenment GENERALLY..
"Springing up out of the Earth" Chapter 15 of the Lotus Sutra:
"Ajita! Know thou!
All these Bodhisattvas,
From numberless kalpas,
Have studied the Buddha-wisdom.
All of them are my converts,
Whom I have caused to desire the Great Way.
These are my sons Who dwell in this [Buddha-] world,
Ever practicing the dhuta deeds,
Joyfully devoted to quiet places,
Shunning the clamor of the crowds,
With no pleasure in much talk.
Such sons as these Are learning the Law of my Way,
Always zealous day and night
For the sake of seeking the Buddha-way;
They dwell in space Beneath the saha-world.
Firm in their power of will and memory,
Ever diligently seeking after wisdom,
They preach all kinds of wonderful laws,
Having no fear in their minds.
I, [near] the city of Gaya,
Sitting beneath the Bodhi tree,
Accomplished Perfect Enlightenment;
And rolling the supreme Law-wheel,
I have then taught and converted them
And caused them first to aspire to the Way.
Now all abide in the never-relapsing [state]
And all will become buddhas.
What I now speak is the truth;
Believe me with single minds!
I from a long distant past
Have instructed all this host." - (Threefold Lotus Sutra pg. 244 & 245 verse-chapter fifteen.
The prediction that bodhisattva Jogyo (Eminent Conduct or Nichiren) would appear, [pg 300 Chapter 21 of the Three Fold Lotus Sutra],
"After the Tathagata is extinct [such a one], Knowing [This] Sutra that the Buddha has taught, [Together with] its reasoning and process, Shall expound it according to its true meaning. Just as the light of the sun and moon Can dispel the darkness, So this man, working in the world, can disperse the gloom of the living and cause numberless Bodhisattvas Finally to abide in the One Vehicle."
The Law (Myohorengekyo) itself, as expounded in terms of Ichinen Sanzen, (three thousand existences contained in one thought), is revealed in Chapter Sixteen. In this chapter Shakyamuni reveals his eternal life (Namu Myoho renge kyo) Nichiren teaches:
"The 16th chapter reveals that all beings possess the Ten Worlds (Hell to Buddhahood). All Ten Worlds contain one another so there exists a 100 worlds in one mind. Each of these 100 worlds, furthermore, consists of "Three Realms", that is to say, living beings, the environment in which we live, and the five elements of living beings, (matter, perception, conception, volition, and consciousness). It also possesses the ten aspects or ten factors (form, nature, substance, function, action, cause, condition, effect, reward, and the ultimate equality of these aspects).
Thus, 30 modes of existence are in one realm and 3,000 modes of existence in 100 realms. In short 3,000 modes of existence are contained in a mind at any given moment. When there is mind, even for a momentary flash, 3,000 modes of existence are in it thus a mind is unfathomable." (Kanjin honzon-sho)
Lets look at the 10 aspects in terms of our Buddhahood. The Lotus Sutra explains that our own self is the Tathagata or Original Enlightenment which possesses the Three Buddha Bodies in one:
"Only a buddha together with a buddha can fathom the reality of All Existence, that is to say, all existence [has] such a form, such a nature, such an embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, such a recompense, and such a complete fundamental whole." (Chap. 2 Threefold Lotus Sutra).
Hence the 10 suchnesses:
First the Suchness of our characteristics the color and form of our body which refers to our manifested-body Tathagata or Law body, emancipation the truth of our provisional existence.
Second the Suchness of our nature, which is the nature of our minds. The recompense-body Tathagata, reward-body the truth of emptiness.
Third the Suchness of our essence, which refers to our physical entity. The mutation-body or response-body the Dharma-body, Middle way.
Therefore the three suchnesses are in the one body and the body of the Buddha is three bodies. The three Suchnesses correspond to the three Tathagata bodies. We should not think of these three buddha-bodies as existing apart from our own self, they are ourselves.
"This is what is meant when we say Myohorengekyo is the capital of thusness. Wherein does the Wonderful Dharma reside? "Do not seek it far, for it dwells within our hearts". Even though it does, we cannot know it until we meet the Lotus Sutra. It is like not being able to see our faces without a mirror. Only when we see ourselves in the mirror called the Lotus Sutra do we see our Buddha nature for the first time. We shall call this Buddha-nature in us Myoho renge kyo (Lotus Sutra). But the Buddha-nature does not appear on its own. It appears only when the title of the Lotus Sutra is recited." (Ibid., p. 497 Kanjin Honzon Sho or True Object of Worship)
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