Someone posted: A Philosophical discussion on "Simultaneity of Cause and Effect" and my response

Background

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So I received pictures of a wonderful book (Unlocking Mysteries of Birth and Death) [1] and wanted to know about my interpretation of the passages. However first a detour (1):

(1) In a neuroscience experiment one ask you to raise a hand and before you raise it determine which one you will raise before you actually raise it [2]. This seems to imply there are two ways to predict the evolution of the system. One is by following the train of "thoughts" of the person in question. The other is by treating it as a physical system and determining the equations of motion. Buddhism teaches "thoughts" as what we are consciously aware of and they are only one level of awareness accessible to us. I would conjecture there is a one to one mapping between the physical and this entire pool of consciousness.

Now given there is a one-to-one mapping one essentially has redundant variables [3]. For example consider: x=y=c where x and y are variables of physical world and c is the variable of the conscious pool. One should be able to eliminate the variables of coordinates of space-time.

(2) Point (1) explains: The Simultaneity of Cause and Effect (page 182)

"The Buddhist principle of casualty, however, probes much deeper, penetrating the inner most nooks and crannies of life. It deals with a realm transcending space and time. From, this perspective it is meaningless to talk of cause preceding effect ..."

I'd go further on my interpretation of the of the rest of the pages ... But maybe another post ...

Questions

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Is this a valid interpretation? How do you interpret this?

[1]: https://drive.google.com/open?id=1lnnet7tsQSt7o_0XWvRuub_dt5B4h66c

[2]:https://en.wikipedia.org/wiki/Neuroscience_of_free_will#Libet_experiment

[3]: https://en.wikipedia.org/wiki/Injective_function

I begin the response:

I always go to Nichiren when discussing the simultaneity of cause and effect:

The limitation of the neuroscience and mathematical models are that they do not take in to account the causes, effects, and conditions from the the beginningless past to the endless future. Buddhism takes this into account. We also can not completely comprehend the simultaneity of cause and effect through the Thousand Worlds, without being cognizant of the Three Realms, two of which are the Realm of Society and the Realm of the Environment. Nichiren teaches that what is required to attain Buddhahood are not merely causes but conditions such as "a good friend", "a good teacher", and/or a valid object of devotion (Gohonzon).

Since we have been making causes since the infinite past and experiencing various conditions since the infinite past, comprehending the simultaneity of cause and effect falls into the realm of the unfathomable. We can get inklings from time to time, for example, we have a negative thought about a votary of the Lotus Sutra and simultaneously a speck of dust or lash falls into our eye. However, the causes (kearma) and conditions for a serious illness may be harder to pinpoint. Nichiren teaches:

“One who climbs a high mountain must eventually descend. One who slights another will in turn be despised. One who deprecates those of handsome appearance will be born ugly. One who robs another of food and clothing is sure to fall into the world of hungry spirits. One who mocks a person who observes the precepts and is worthy of respect will be born to an impoverished and lowly family. One who slanders a family that embraces the correct teaching will be born to a family that holds erroneous views. One who laughs at those who cherish the precepts faithfully will be born a commoner and meet with persecution from one’s sovereign. This is the general law of cause and effect.”

The general law of cause and effect [karmic reward] is easy to understand. A kindergarten student can understand this law. Believing, even the general law of cause and effect, is far more difficult than understanding it theoretically. The reason is that people deny their own responsibility for their misfortunes.

Nichiren goes on to say;

“My sufferings, however, are not ascribable to this [general] causal law. In the past I despised the votaries of the Lotus Sutra. I also ridiculed the sutra itself, sometimes with exaggerated praise and other times with contempt— that sutra as magnificent as two moons shining side by side, two stars conjoined, one Mount Hua placed atop another, or two jewels combined. This is why I have experienced the aforementioned eight kinds of sufferings…”

Finally, he concludes:

“…Usually these sufferings appear one at a time, on into the boundless future, but Nichiren has denounced the enemies of the Lotus Sutra so severely that all eight have descended at once. This is like the case of a peasant heavily in debt to the steward of his village and to other authorities. As long as he remains in his village or district, rather than mercilessly hounding him, they are likely to defer his debts from one year to the next. But when he tries to leave, they rush over and demand that he repay everything at once. This is what the sutra means when it states, “It is due to the blessings obtained by protecting the Law.”

Nichiren not only discusses the simultaneity of cause and effect in The Entity of the Mystic Law but in dozens of other writings. Here are some examples:

"...'The ills and pains I suffer at present are all due to causes in the past, and the meritorious deeds that I do in my present life will be rewarded in the future.' Likewise, the Contemplation on the Mind-Ground Sutra states: 'If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.' The 'Never Disparaging' chapter of the Lotus Sutra says, 'when his offenses had been wiped out.' This indicates that Bodhisattva Never Disparaging was attacked with tiles and stones because he had in the past committed the offense of slandering the Lotus Sutra." - Opening of the Eyes

"[The “reason” for which they appear consists of “causes” and “conditions.”] The causes are the unity of the three truths that exists, eternal and unchanging, within the bodies of all living beings. Hence they are referred to collectively as “causes.” But although the three inherent causes, or potentials, of the Buddha nature are possessed by all beings, if such beings do not encounter the right conditions by meeting a “good friend” or teacher, then they will not become awakened, they will not understand, their Buddha nature will not manifest itself. If they encounter the necessary conditions by meeting a good friend, however, then their Buddha nature will invariably become manifest. Hence such meetings are referred to as “conditions.”

But now, if these five components, “one,” “great,” “affair,” “causes,” and “conditions,” come together harmoniously, and one fulfills the difficult-to-fulfill condition of encountering a good friend, then what could possibly hinder the manifestation of the five aspects of Buddha nature? - The Unanimous Declaration by the Buddhas

"The Great Teacher T’ien-t’ai was a reincarnation of the bodhisattva Medicine King, and in his commentaries he discussed the merits of reciting the sutra and those of meditation. To begin with, in his commentaries he defined four guidelines for interpreting the words and phrases of the Lotus Sutra, namely, causes and conditions, correlated teachings, theoretical and essential teachings, and observation of the mind. But persons who do not understand the importance of these four types of interpretation are likely to apply only one type of interpretation, turning all their attention to the way in which the passage relates to the theoretical and essential teachings, or turning all their attention to how it relates to observation of the mind."

In the Lotus Sutra, we find the doctrine directly stated, we find it taught through similes, and we find it taught through an explanation of causes and conditions in the past. In passages where the doctrine is directly stated, the original purpose for which the Buddhas appear in the world is set forth, the direct path by which all living beings can attain Buddhahood. And daimoku represents the cause and condition that permits not only us but all living beings to proceed directly to the place of enlightenment." - The Doctrine of Three Thousand Realms in a Single Moment of Life

Further along, On the Principle of Three Thousand Realms (in several parts).

"Question: How does the twelve-linked chain of causation operate when it applies to the process of transmigration?

Answer: Ignorance is the condition that causes or brings about action, action brings about consciousness, consciousness brings about name and form, name and form bring about the six sense organs, the six sense organs bring about contact, contact brings about sensation, sensation brings about desire, desire brings about attachment, attachment brings about existence, existence brings about birth, and birth brings about the anxieties and distress of aging and death.

Thus it is that one transmigrates through the sea of the sufferings of birth and death. This is how one comes to be an ordinary mortal.

Question: How does one go about wiping out the twelve-linked chain of causation, thereby attaining emancipation?

Answer: Wipe out ignorance and action will be wiped out. Wipe out action and consciousness will be wiped out. Wipe out consciousness and name and form will be wiped out. Wipe out name and form and the six sense organs will be wiped out. Wipe out the six sense organs and contact will be wiped out. Wipe out contact and sensation will be wiped out. Wipe out sensation and desire will be wiped out. Wipe out desire and attachment will be wiped out. Wipe out attachment and existence will be wiped out. Wipe out existence and birth will be wiped out. Wipe out birth and this will wipe out the anxieties and distress of aging and death. This is how one wipes out the chain of causation, thereby attaining emancipation. This is how the Buddha frees himself from earthly desires.

In my view, persons who are in the intermediate state between death and a new life are not affected by all of the links in the twelve-linked chain of causation. Likewise, beings in the heavenly realm are not affected by all of them. And likewise, beings in the world of formlessness are not affected by all of them.

[The Chinese character translated as “life” here literally means “thought.” In the T’ien-t’ai doctrine, it is also used in the sense of “mind” or “life,” which includes or pervades the entire universe. Hence in the quotations below these terms are used interchangeably.]

"The ten factors of life are as follows: (1) Appearance is the body. (The Profound Meaning of the Lotus Sutra, volume two, says: “Appearance is the aspect of things that can be discerned by observation from the outside.” The Annotations on “The Profound Meaning of the Lotus Sutra,” volume six, says: “Appearance exists only in what is material.”)

(2) Nature is the mind. (Profound Meaning, volume two, says: “Nature is what resides within a thing and will not change by itself.” On “The Profound Meaning,” volume six, says: “Nature exists only in what is spiritual.”)

(3) Entity is the body and mind together. (Profound Meaning, volume two, says: “The principal substance of a thing is called entity.”)

(4) Power is also the body and mind together. (Great Concentration and Insight says: “Power is latent ability.”)

(5) Influence is also the body and mind together. (Great Concentration and Insight says: “The exercise of ability is called influence.”)

(6) Internal cause pertains to the mind. (Great Concentration and Insight says: “Internal cause is what calls forth an effect. It is also known as karmic action.”)

(7) Relation. (Great Concentration and Insight says: “Relation, or conditions, help karmic action to produce its effect.”)

(8) Latent effect. (Great Concentration and Insight says: “Latent effect refers to [potential] achievement.”)

(9) Manifest effect. (Great Concentration and Insight says: “Manifest effect is what results from a cause.”)

(10) Consistency from beginning to end. (Profound Meaning, volume two, says: “Appearance constitutes the beginning and manifest effect constitutes the end.”)

The three realms of existence are as follows: (1) The realm of the five components. (Great Concentration and Insight says: “Since the five components and the eighteen elements of perception differ in each of the Ten Worlds, we speak of the realm of the five components.”)

(2) The realm of living beings. (Great Concentration and Insight says: “How can the living beings in each of the Ten Worlds fail to show differences? Hence we speak of the realm of living beings.”)

(3) The realm of the environment. (Great Concentration and Insight says: “The surroundings in which the living beings of the Ten Worlds exist are referred to as the realm of the environment.”)

"In the new translations of the sutras the five components are called the five aggregates. The word on of go’on, or p.74five components, means collection or accumulation.

The first of the five components is form. This refers to the five types of form or color.2

The second of the five components is perception. This refers to the taking in [of one’s surroundings].

The third component is conception. Dharma Analysis Treasury says: “Conception is the function that forms mental images.”

The fourth component is volition. Volition is what creates or motivates action.

The fifth component is consciousness. Consciousness is what carries out the process of discernment or discrimination.

Volume five of Great Concentration and Insight, quoting a doctrinal commentary, states: “Consciousness first carries out the process of discernment or discrimination. Then perception takes in a thing, conception forms an image of the thing, volition decides whether to go along with or reject the thing, and form responds to the decision of volition.”

On the Hundred Worlds, Thousand Factors, and Three Thousand Realms

Because of the mutual possession of the Ten Worlds, this makes one hundred worlds. (1) Hell (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, under the earth, red-hot iron).

(2) The world of hungry spirits (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, under the earth).

(3) The world of animals (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, water, land, air).

(4) The world of asuras (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, border or bottom of the sea).

(5) The world of human beings (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, four continents surrounding Mount Sumeru).

(6) The world of heavenly beings (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, palaces).

(7) The world of voice-hearers (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, Land of Sages and Common Mortals).

(8) The world of cause-awakened ones (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, Land of Sages and Common Mortals).

(9) The world of bodhisattvas (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, Land of Sages and Common Mortals, Land of Transition, Land of Actual Reward).

(10) The world of Buddhahood (realm of living beings, ten factors), realm of the five components (ten factors), realm of the environment (ten factors, Land of Eternally Tranquil Light).

"Volume five of Great Concentration and Insight states: “When life and an object of perception come into contact, then all three realms of existence and three thousand aspects arise in life.”

Volume five of The Annotations on “Great Concentration and Insight” says: “When at last he revealed the method of meditation in Great Concentration and Insight, he at the same time employed the ‘three thousand realms’ as a way to understand. This principle is the ultimate revelation of his final and supreme teaching. That is why Chang-an states in his introduction [to Great Concentration and Insight], ‘Great Concentration and Insight reveals the teaching that T’ien-t’ai Chih-che himself practiced in the depths of his being.’ He had good reason for saying this. I hope that those who read this work and seek to understand it will not allow their minds to be distracted by anything else.”

The same volume states: “If one does not understand the wonderful region of enlightenment represented by the principle of three thousand realms in a single moment of life, then how can one be aware of how all phenomena are contained in a single entity? And if one does not understand that, then no phenomena in the three thousand realms will ever break free from the ignorance of each moment of life, and therefore one will only experience painful causes that lead to painful results.” And it also says: “All karmic actions are contained within the Ten Worlds, the hundred worlds, the thousand factors, and the three thousand realms.”

Volume two of On “The Profound Meaning” states: “What exists in name is the realm of living beings, and what exists in reality are the realm of the five components and the realm of the environment. These make up the three realms of existence. The phenomena that comprise the thousand factors apply to all three realms of existence. Hence we speak of the three thousand realms.”

Volume five of On “Great Concentration and Insight” states: “With regard to what is present in life at a single moment, if we did not employ the concept of the Ten Worlds, we would be unable to explain everything that is encompassed there. If we did not employ the concept of the three truths, we could not fully explain the principle that is at work here. If we did not speak of the ten factors, we could not explain all the workings of cause and effect. And if we did not have the concept of the three realms of existence, we could not fully cover life and its environment.”

Volume one of The Annotations on “The Words and Phrases of the Lotus Sutra” says: “If we did not have the concept of the three thousand realms, we could not convey all that is embraced within a single moment of life. And if we did not have the concept of the perfectly-endowed life, we could not explain how all three thousand realms can be contained within life.”

Volume two of Profound Meaning says: “It is simply that the phenomena relating to the ordinary realms of existence are extremely wide in scope, while those relating to the realm of Buddhahood are extremely lofty, and therefore it is difficult for beginners in religious practice to contemplate them. But for beginners to contemplate the mind itself is relatively easy.”

Volume five of On “Great Concentration and Insight” states: “T’ien-t’ai first quotes the passage from the Flower Garland Sutra: ‘The mind is like a skilled painter, who creates various forms made up of the five components. Thus of all the phenomena throughout the entire world, there is not a single one that is not created by the mind. The Buddha is the same in nature as the mind, and living beings are the same in nature as the Buddha. The mind, the Buddha, and all living beings—these three are without distinction. . . . If one wishes to understand all the Buddhas of the three existences of past, present, and future, one should contemplate this truth: it is the mind that creates all the Thus Come Ones.’"

”The Diamond Scalpel says: “The true aspect invariably manifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest in life and its environment.”

Interpretation of the Three Bodies

First, with regard to the Dharma body, the Great Teacher T’ien-t’ai quotes a passage in the Nirvana Sutra and states: “All the various worldly truths are, as far as the Thus Come One is concerned, none other than the supreme truth. But ordinary living beings, due to their inverted ways of thinking, suppose that such truths are not part of the Law of the Buddha.”

From this passage of commentary we can understand that although the concepts of self and other, environment and self, realm of the devil and Buddha realm, impurity and purity, cause and effect, appear to be opposites, they all in no way stand in opposition to the Dharma body of the Buddhas. Thus the disbelief of Sunakshatra is identical with the believing mind of the king of Lankā. And the doctrines of the Prajnāmita school of non-Buddhist believers, though they appear to be erroneous, are not different from the correct views of the rich elder Sudatta.

One should understand, therefore, that the basis of the Dharma body is the entity of the ordinary living being. The religious practices and vows of the Buddhas of the ten directions are in fact meant to enable one to acquire this Dharma body.

Next, with regard to the reward body, the commentary by the Great Teacher T’ien-t’ai states: “The wisdom that accords with the true nature of phenomena, following the way that accords with the truth, reaches perfect enlightenment. Wisdom accords with the principle of the true nature, and because it abides by this principle, it is called ‘Thus.’ One comes in accordance with wisdom and hence the word ‘Come’ is used. Hence the term ‘Thus Come One of the reward body.’ This is called rochana, which is translated as ‘pure and full.’”

This means that the wisdom that accords with the true nature of phenomena follows the way that accords with the truth. When the principle and the wisdom of perfect enlightenment become perfectly fused with the realm of phenomena, then the principle is called “Thus” and the wisdom is called “Come.”

Lastly, Nichiren teaches in Rebuking Slander of the Law:

"The Great Teacher Miao-lo says in his commentary (Hokke Mongu Ki, seven): Therefore we know that if, in the latter age, one is able to hear the Law even briefly, and if having heard it, one then arouses faith in it, this comes about because of the seeds planted in a previous existence.' And he also says (Maka Shikan Bugyoden Guketsu): "Being born at the end of the Middle Day of the Law, I have been able to behold these true words of the sutra. Unless in a previous existence one has planted the seeds of auspicious causation, then it is truly difficult to encounter such an opportunity."(Rebuking Slander of the Law, MW vol. 6)

And below from a more recent SGI Translation, The Writings of Nichiren Daishonin:

The Great Teacher Miao-lo says in his commentary (The Annotations on “The Words and Phrases of the Lotus Sutra,” volume seven), “Therefore we know it is because of seeds planted in previous existences” that in the latter age one is able to hear the Law even for an instant, and having heard it, take faith in it. He also says (The Annotations on “Great Concentration and Insight,” volume two), “Having been born at the end of the Middle Day of the Law, I have been able to behold these true words of the sutra. Unless one has planted the mystic cause in a previous existence, they are truly difficult to encounter.”