The Prose & Verse of The Lotus Sutra

Chapter 2 - Ways & Means

 Text - Page 13

In terms of the Ten Spiritual Realms

The ten spiritual realms are the six ordinary paths and the four that are noble¹. Although spirituality (the Dharma) is measureless, the count of its realms does not exceed ten. Although there are many branches within each spiritual realm, they do not exceed the ten aspects.

For example, the site of hell is endowed with an appearance and a nature that is consistent from beginning to end. And it is further endowed with brutality and its appearance and nature from beginning to end. It is also endowed with enlightenment and its appearance and nature from beginning to end. There are no exceptions.

Therefore the seventh volume of The Abhidharma Vibhasa says that the path of hell influences others that are in heaven. This is just a single example. The other nine spiritual realms are also like his.

One must know that each and every one of the spiritual realms is endowed the other nine spiritual realms and their ten aspects.

When one illuminates one's own spiritual standing in the ten spiritual realms and the ten aspects, it is called the provisional wisdom.
When one illuminates one's own spiritual standing in the spiritual realm of enlightenment with its ten aspects, it is called the real wisdom.
Within the one there are the limitless aspects and within the limitless aspects there is the one true spiritual aspect of reality. Because of this it is called inconceivable.

When those at Kuang Chai illuminated the six paths, the three vehicles and the first five of the ten aspects as the provisional wisdom, and then illuminated the realm of enlightenment and the last four aspects as the real wisdom, it was necessary for them to divide and distinguish the different realms and aspects in order to explain and teach of them. But then why does the Sutra say "No more no more it is beyond words of praise?"

It is because the limitless are within the one
• Although ordinary people are endowed with all the realms & aspects, their confusion of feelings cuts off the principle of its reality.
• Although those of the Two Vehicles are endowed with them, they seek liberation through detachment from them.
• Although the Bodhisattvas are endowed with them, their illumination is not full and so it is called incomplete.
• Only the penetrating discernment of The One That Has Come² is perfectly complete horizontally and vertically.

If one only sees it completely for oneself and does not see it in other people, it will be impossible to express it. "No more, no more, it is beyond words."

This was already explained in The Profound Meaning of The Lotus Sutra and we will not narrate on it further here.

Explaining the Ten Aspects In Terms of the Realm of Enlightenment
 
1. The Realm of Enlightenment is not an appearance and it is not without an appearance.
   Therefore it is called the appearance as-it-is (Nyoze So).
   This refers to the myriad different good things that constitute the conditional cause of enlightenment³.
   Therefore the Sutra says "It is adorned with many treasures."⁴
2. The Realm of Enlightenment is not a nature and it is not without a nature.
   Therefore it is called the nature as-it-is (Nyoze Sho).
   This refers to the revealing cause of enlightenment³.
   Therefore the Sutra says "There is a great white ox."⁴
3. The Realm of Enlightenment is not an embodiment and it is not without an embodiment.
   Therefore it is called the embodiment as-it-is (Nyoze Tai).
   This refers to the main cause of enlightenment³ which is the true spiritual aspect of reaity.
   Therefore the Sutra says "Its cart is lofty and broad."⁴
4. The Realm of Enlightenment is not a power and it is not without a power.
   Therefore it is called the power as-it-is (Nyoze Riki).
   This refers to the spiritual power of mercy and the good spiritual roots⁵ that are in the Bodhi mind.
   And so the Sutra says "And above this is spread a great canopy."⁴
5. The realm of Enlightenment is not an influence and not without an influence.
   Therefore it is called the influence as-it-is (Nyoze Sa).
   This refers to the spiritual merit and the spontaneous use of its influence.
   And so the Sutra says "It is quick like the wind."⁴
6. The realm of Enlightenment is not a cause and not without a cause.
   Therefore it is called the cause as-it-is (Nyoze In).
   This refers to the forty-one stages⁶ on the Bodhisattva path.
   And so the Sutra says "The bejeweled vehicle travels in the four directions."⁴
7. The Realm of Enlightenment is not conditioning and not without conditioning.
   Therefore it is called the conditioning as-it-is (Nyoze En).
   This refers to the many different spiritual practices that support spiritual enlightenment.⁷
   And so the Sutra says "And there are many that serve and protect it."⁴
8. The Realm of Enlightenment is not an effect and not without an effect.
   Therefore it is called the effect as-it-is (Nyoze Ka).
   This refers to the clarity of the Wonderful Awakening that is attained from the Total Cause.⁸
   Therefore the Sutra says "Reaching straight into the sphere of enlightenment."⁴
9. The Realm of Enlightenment is not a retribution and not without a retribution.
   Therefore it is called the retribution as-it-is (Nyoze Ho).
   This refers to the Great Parinirvana.
   And so the Sutra says "Attaining the reward that is measureless, pure, and beyond all affliction."⁴
10. The Realm of Enlightenment is not a beginning or an end and yet the Sutras speaks of it being from beginning to to end (Hon-Matsu).
    The beginning is the appearance of enlightenment and the end is the retribution of enlightenment.⁹
    This is the provision of one's own practice.
    The Realm of Enlightenment is not consistency and not without consistency and yet is is called Ultimately Consistent (Kukyo to).
    This refers to the true spiritual aspect of reality.
    This is the reality of one's own practice.
    It is real and yet it is provisional, and so the Sutra says it is From Beginning to end (Hon-Matsu)
    It is provisional and yet it is real, and so the Sutra says it is Ultimately consistent (Kukyo To)

This is the provision and reality of the practice of The One That Has Come², which is the most supreme.

From the supreme appearance to the supreme effect and retribution there is nothing that is more horizontally broad and vertically deep. And so the Sutra speaks of The true spiritual aspect of reality in all things (Shoho Jisso). Similarly it is also spoken of as being:
     The true nature in all things
     The true embodiment in all things
     The true power in all things, ... and finally
     The true ultimate consistency in all things.
The Sutra only briefly refers to one, and yet it covers all.¹⁰

The One That Has Come illuminates all everywhere both horizontally and vertically.

It is like observing a fruit in one's palm¹¹. Ordinary people have both eyes blinded and so do not see it at all. The eyes of the Two Vehicles are tiny and barely make it out.  The Bodhisattvas see in the darkness and the haze, which is like the darkness before the dawn. It is impossible to teach of it. No more, no more, it is beyond words.

This is the idea here.

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Footnotes:

1. The six ordinary paths: The Realms of Life & Death #1 Hell #2 Brutality #3 Hunger #4 Personal Demons #5 Personality #6 Heaven The four that are noble: The Realms of the Spiritual Path #1 Spiritual Disciples #2 The Spiritually Self-Awakened #3 The Bodhisattvas #4 the Buddha

2. The One That Has Come: (S. Tathagata) One of The Ten Titles of the Buddha; The one that has come down into the realm of Life & Death from the absolute spiritual reality in order to enlighten and emancipate living beings, and then returns back to the great Nirvana from whence he came

3. The Three Causes of Enlightenment:
a. The Conditional Cause: Good actions in thought, word & deed which lead to attainment of spiritual merit
b. The Revealing Cause: The wisdom that reveals the nature of enlightenment
c. The Main Cause: The will or purpose of enlightenment, the nature of reality itself

4. These quotes are from the third chapter of The Lotus Sutra on The Parable, and describe the vehicle of enlightenment:

5. Mercy: The Buddha's response to living beings Good spiritual roots: Faith, diligence, presence of mind, mental concentration and spiritual insight; the spiritual qualities of living beings that enable them to come ito sympathy with and receive the response of the Buddha Mercy & Good Spiritual Roots: The dynamic of the giving and receiving of the Dharma, the spiritual transmission; The Three Treasures.

6. The forty-one stages of the Bodhisattva path: The stages of the Bodhisattva path seen as the causes of spiritual enlightenment, which include:
a. The Ten Abodes of Inspiration and Understanding, that open up the door to enlightenment
b. The Ten Practices of Virtue: The Ten Paramitas that reveal enlightenment in oneself
c. The Ten Dedications of Merit: The Ten Parinamanas, turning over one's merit, awakening enlightenment in others
d. The Ten Groundings: The Ten Bhumis, entering into the one spiritual realm that is beyond oneself or others
e. The Universal Enlightenment: The manifestation of enlightenment; The Buddha teaching the provisional doctrines

7. The many different spiritual practices that support spiritual enlightenment: The precepts, the meditations, the thirty-seven facets of spiritual awakening and all the various practices on the spiritual path that support the spiritual quest.

8. The Total Cause: The Wonderful Original Cause, the cause of enlightenment, the very first inspiration of the enlightened mind (S. Bodhicitta) The Wonderful Awakening: The Wonderful Original Effect, the revelation of the original eternal enlightenment, which is the direct result of the wonderful original cause.

9. The beginning is the appearance of enlightenment: This may be likened to first seeing the Buddha, hearing the Dharma, etc. The end is the retribution of enlightenment: This is attaining the ultimate enlightenment, the Body of Reward (S. Sambhogakaya), the life of virtue and wisdom.

10. The Sutra only briefly refers to one, and yet it covers all: In the translation of the true aspect of reality of all things (Shoho Jisso), Kumarajiva used the same character ('So') for 'aspect' as he did for 'appearance' in appearance as-it-is (Nyoze So). The meaning of the word 'Aspect' therefore helps round out the meaning of the word 'appearance' in the phrase 'appearance as-it-is'. Conversely, the meaning of appearance can help clarify the meaning of 'aspect' in 'the true spiritual aspect of reality in all things'. Hence, in the ten aspects that clarify the spiritual reality of the Dharma, there are
"The true spiritual appearance of all things"
"The true spiritual nature of all things"
"The true spiritual embodiment of all things"
"The true spiritual power of all things"
"The true spiritual influence of all things"
"The true spiritual cause of all things"
"The true spiritual conditioning of all things"
"The true spiritual effect of all things"
"The true spiritual reward of all things", and
"The true ultimate spiritual consistency of all things from beginning to end."
The Sutra only mentions the first (the 'aspect' or 'appearance'), and yet it covers all.

11. It is like observing a fruit in one's palm: It is right before our very eyes, and yet it is difficult to understand and difficult to enter.

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