The Prose & Verse of The Lotus Sutra

Measuring the Life of The One That Has Come - Chapter 16

Page 6

Next, we clarify the meaning of Measuring the Life (Juryo)

• Life (Ju) - this means 'That Which is Received'.
1. With all things being inseparable from the absolute reality as-it-is, there is 'That Which is Received'.
2. And with the object corresponding with the wisdom, it is called 'That Which is Received'.
3. And when there is the reward of living for a hundred years, it is also called 'That Which is Received'.

• Measure (Ryo) - This refers to the measure of this life. First we will discuss the term 'Measure' generally without being specific.
1. When one describes the measure of Spirituality As-It-Is, its life is according to the principle of reality.
2. In measuring the life of The Reward As-It-Is there is wisdom.
3. In measuring the life of The Response As-It-Is there is the same condition as the principle.

• When describing the measure of all of life, it can be:
• With measure
• Without measure
• Both with and without measure
• Neither with nor without measure

1. The Spiritual Body of The One That Has Come and its life are in accordance with the principle of reality:
   With or without a Buddha enlightened to it, its nature and appearance are always as-they-are. No discourse can suitably describe it. It has no continuity of aspects and it is neither with nor without measure.
   Therefore the Sutra says:
   "Not the same as the threefold realm and not different from it, neither of substance nor of emptiness."
   Because of this, when discussing the life of The Spiritual Body, it is called 'in accordance with the principle'.
2. Now we discuss the measure of The Body that is the Living Reward of The One That Has Come:
   With the absolutely true wisdom in devoted covenant with the absolutely true object, the object inspires the wisdom, making it the reward. The wisdom is fused with the object, making it that which is received. If the object is measureless, boundless and permanently abiding without extinction, the wisdom will also be like this. When the box is great, the cover is also great.
   The Sutra says:
   "The power of my wisdom is like this, and the light of spiritual insight shines for a measureless lifespan of countless lifetimes, ever cultivating my actions."
   This describes The Body that is the Living Reward of The One That Has Come and its life of wisdom.
3. Now we discuss The Body that is the Living Response of The One That Has Come. The Living Response is 'in the same condition'. If the conditions are long, it is just as long. If the conditions are quick, it is just as quick.
   The Sutra says:
   "Manifesting various kinds of births and extinctions, I teach of myself over and over in different names for various different periods of time, great and small."

• Furthermore:
1. The Spiritual Body is neither with nor without measure.
2. The Body that is the Living Reward is measured before becoming diamond-like, and without measure after becoming diamond-like¹.
3. The Body that is the Living Response adapts to conditions that are measured, but its unceasing response to need is without measure.

These are the three noble components that used in the general discussion of measure. There is one component that covers that which is common and ordinary. This is the measure of impermanence that is lacks the meaning of enlightenment.

In the teachings of long ago there were the slanders which waxed and waned. When these slanders were inflicted on the Buddha, was this not the work of the devil?

The tetralemma discusses the meaning of measure, as we have already demonstrated. For those that do not yet understand there is the tetralemma of permanence. First we will make a specific understanding, then a general one.

Being Specific:

1. The Spiritual Body is neither permanent nor impermanent, with neither idea being the ultimate principle.
2. The permanence of The Body that is the Living Reward is the reward that comes from uniting the wisdom with the object. This too is neither permanent nor impermanent when one grasps the true and totally full wisdom that is neither born nor extinguished. The past errors one has had about the nature of the diamond mind¹ cause one to hold the living reward as being permanent.
3. The Body that is the Living Response is both permanent and impermanent. The inexhaustable response to need is that which is permanent. The different declarations of Nirvana are that which is impermanent.
4. Being impermanent; the diamond mind¹ has already increasingly applied wisdom until the birth & extinction, and the appearance & disappearance of ordinary people is but a single part of it.

This is in terms of that which is specific - this is the specific distinction.

In the general explanation of the Total Doctrine, each of the aspects of The One That Has Come are completely endowed with the four parts of the tetralemma.

1. The Four for The Spiritual Body:
1. It is neither permanent nor impermanent, and it breaks up the eight inverted views that are inherent in the contradiction between that which is noble and that which is common².
2. It is permanent like empty space
3. It is impermanent without succumbing to the mortality of Life & Death
4. It is both permanent and impermanent because it is both serene and illumined.
2. The Four for The Body that is the Living Reward:
1. It is neither permanent nor impermanent because wisdom is fused with the object.
2. It is permanent because it arises beyond the Two Vehicles.
3. It is impermanent without succumbing to Life & Death
4. It is both permanent and impermanent in its ability to illuminate both permanence and impermanence.
3. The Four for The Body that is the Living Response:
1. It is neither permanent nor impermanent because it is neither a permanent reward nor the impermanence of Life & Death³
2. It is permanent in its response to that which is permanent.
3. It is impermanent in its response to that which is impermanent.
4. It is both permanent and impermanent in being aware of both.

 We have already grasped the idea of mortality with the idea of impermanence. One can generally make the tetralemma about them as well. There are only the merits & virtues in principle, and not even in name, much less practice or application⁴. One can grasp the idea this way, so we need not deal with it any further.

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Footnotes:

1. The Diamond Mind: A reference to the mind of Prajna Paramita, the perfection of spiritual insight. Also called the Vajra Mind, it is the mind that is indestructable and is able to destroy all ignorance, delusion and emotional distress.

2. The eight inverted views that are inherent in the contradiction between that which is noble and that which is common:

3. It is neither permanent nor impermanent because it is neither the Reward nor Life & Death: The Reward is seen as being permanent whereas Life & Death is seen as being impermanent.

4. A reference to the six identities with enlightenment:
a. Identity in principle: Everyone has the capacity to become enlightened. Whether or not they are awakened to it, all living beings have the nature of enlightenment within themselves, as they are part of the spiritual reality as-it-is.
b. Identity in name: Although there is the principle, it is not recognized in daily life until one heeds the word of the Dharma. Accepting and reciting the words of the Sutra with faith.
c. Identity in practice of observation: There is true observation of the mind and spiritual insight. One accepts the Sutra in both word and deed. Chih-I: "Penetrating and reaching the meaning of the words, and observing the mind clearly and thoroughly. Insight and the principle correspond; practice is the same as speech, and speech is the same as practice. When the mind and the mouth correspond, there is the Bodhi that is the Practice of Observation."
d. Identity in resemblance to enlightenment: One's observation becomes more and more on target. One begins to manifest enlightenment in all the conduct of one’s daily affairs. One begins to manifest the Sutra in one's life. Chih-I: "With more Observation, there is more clarity (illumination). With more Calm, there is more serenity. It is like a diligent archer who, with practice, has an ever more accurate aim. There is no contradiction between one's spiritual life and one’s worldly livelihood to sustain oneself, and one’s thoughts and speculations about Bodhi are as previously taught in the Sutra."
e. Identity with enlightenment in increments: One own practice enters into a dynamic with the influence of others. One imparts enlightenment to others. Chih-I: "With the power of the observation that is Resemblance to Bodhi, one enters into the rank of the Bodhisattvas. One begins by refuting the darkness of ignorance and seeing the spiritual nature of Enlightenment. In opening up the precious treasury of the Dharma reveals the ‘absolute spiritual reality as-it-is'. The darkness of ignorance is weakened and wisdom turns deep."
f. Ultimate identity with enlightenment: One is a font of the Dharma, enlightening all. Chih-I: "In one turn, the Universal Awakening becomes the Wonderful Awakening. The light of wisdom becomes totally full and can not be made fuller. Only the Buddha is able to penetrate this."

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