- When there is observation of the ten spiritual realms and the ten aspects in the Buddha's mind, everywhere there is the supreme appearance, and everywhere there is the supreme fruit and retribution. There is only one spiritual realm of enlightenment. It is like the ocean that everywhere contains a myriad of currents, and it is like a thousand carts that all share the same track. This is the provision and reality of one's own practice.
- When following the ideas of others there are the nine spiritual realms with their appearances, natures, and the others of the ten aspects. This is the provision and reality that is the influence of others.
- Although the influence of others is also real, it is bundled together as that which is provisional.
- Although one's own practice is also provisional, it is bundled together as that which is real.
- This is the provision and reality of one's own practice and the influence of others.
- Following others is based on separation whereas following oneself is based on union.
- Upon illuminating it everywhere horizontally and vertically, there is mastery of separation and union.
- Although they separated into limitless aspects, they are limitless and yet one.
- Although thet are united into one, it is one and yet limitless.
- Although they are limitless and they are one, they are neither limitless nor one.
- Although they are neither one nor limitless, they are one and they are limitless.
It can only be ultimately fathomed between the Buddhas (Yui Butsu Yo Butsu Naino Kujin).
- Ordinary people of the Six Paths slander it and ridicule it without faith
- Those of the Two Vehicles do not accept it because of their confusion and agony.
- The Bodhisattvas have not yet clarified it because of their flaws and limitations.
Because of this the Sutra says:
"No
more, no more, it is beyond words."
- In Terms of One's Spiritual Standing
- The Appearance As-It-Is (Nyoze So): All living beings everywhere share in the true spiritual aspect of reality that is originally self-existent, and so they are aspects of the treasury of The One That Has Come.
- The Nature As-It-Is (Nyoze Sho): This is the nature of virtue and wisdom, which is the emptiness of the highest significance.
- The Embodiment As-It-Is (Nyoze Tai):
This is the principle of the middle way and the nature of spirituality.
These are the Three Virtues1, which everywhere penetrate the various ranks of the ten spiritual realm
- - 5. When one polishes
these Three Virtues, one enters into the ten facets of faith.2
This is called The Power As-It-Is (Nyoze Riki) and The Influence As-It-Is (Nyoze Sa). - - 7. Upon entering into the forty
stages of the Bodhisattva path3...
It is called The Cause As-It-Is (Nyoze In) and The Conditioning As-It-Is (Nyoze En). - - 9. When one reaches the stages
of enlightenment...4
It is called The Effect As-It-Is (Nyoze Ka) and The Retribution As-It-Is (Nyoze Ho). - The first three are called The Beginning
(Hon).
The last three are called The End (Matsu).
From first to last they are similarly the Three Virtues.
Therefore the Sutra speaks of them being Ultimately Consistent (Kukyo To).
- From the first rank the Three Virtues penetrate:
- The Good & The Evil
- The Virtuous & Noble
- The Small & The Large
- The Just Beginning & The
Eternal
- Although one is evil, one does submerge into
it.
Although one is good, one does not measure one's goodness. - Although one is virtuous, one is not condescending
Although one is noble, one is not conceited - Although one is small, one is not narrow.
Although one is large, one is not overbearing. - Although one is just beginning, one is not new.
Although one is eternal, one is not old.
Therefore it is inconceivable and inexpressible. "No more, no more, it is beyond words."
And next, the Three Virtues are ultimately consistent. The provision and reality and the appearance and the nature of the ten spiritual realms are separated apart and united together. In being divided and distinguished, one observes reality as-it-is with the great insight of equanimity and everywhere they are ultimately consistent.
- When one confuses this sphere, there are the appearances and natures of the six realms, which is called the truth of this world.
- When one understands this sphere, there are the aspects and natures of the Two Vehicles, which is called the absolute truth.
- In reaching this without either confusion or understanding there are the aspects and natures of the Bodhisattvas and the Buddhas. This is the truth of the middle way and the highest significance.
- With this insight being consistent with the mundane truth, there is no confusion about the mundane truth.
- With it being consistent with the absolute truth, the absolute truth is beyond understanding.
- In being beyond understanding or confusion, it is not without understanding or confusion but there is only equanimity.
- When one illuminates both,
- With there being that which is provisional, so there is that which is real, and
- With there being that which is real, so there is that whch is provisional.
- Although they are two, they are inseparable. This is also called the ultimate consistency.
- And in the sphere in which there is non-duality of provision and reality, the seven ways & means are not able to make the non-dual wisdom consistent with the sphere of non-duality.
- Only with the non-dual wisdom of the Buddhas is there consistency with the sphere of non-duality, and so does one speak of it being ultimately consistent.
- And now in stirring the capacity of the great vehicle, we do not illuminate the different aspects and natures of the nine realms.
- We simply teach that all the aspects and natures completely enter into the realm of enlightenment.
Long ago this doctrine was not taught, people reasoned that that which happened long ago was not consistent with what is happening now. Now this doctrine is taught and we recognize that that which is happening now is consistent with what happened long ago. Therefore they are said to be ultimately consistent.
- First there was consistency in terms of confusion and understanding
- Next there was consistency in terms of the person, and
- Finally there was consistency in terms of the doctrine.5
We have taught of this very broadly, and we are not able to deal with it completely here.
Outline of Title Outline of Prose
Footnotes:
1. The Three Virtues:
a. The
Spiritual Life or Spiritual Body (S. Dharmakaya): The will or purpose of
enlightenment, the absolute spiritual truth or reality as-it-is, whether or
not one is enlightened to it; Corresponds with The Embodiment As-It-Is
b. Wisdom (S. Prajna): Awakening to
the truth; corresponds with the Buddha's Body of Reward (S. Sambhogakaya); Correpsonds
with The Nature As-It-Is
c.
Liberation (S. Vimoksa): Emancipation, freedom from ignorance, karma,
attachments and suffering, responding to the needs of this world. Corresponds
with the Buddha's Body of Response (S. Nirmanakaya); Corresponds with The
Appearance As-It-Is
2. The Ten Facets of Faith:
a.
aspiration
b. remembrance
c. diligence
d. spiritual insight
e. mental
concentration
f. non-regresson
g. guarding of the spirituality (Dharma)
from evil
h. turning one's life over (dedication, devotion)
i. embracing
the precepts of morality
j. vows (promises, determinations)
3. The Forty Stages of the Bodhisattva
Path: The stages of the Bodhisattva
path, which are the causes of spiritual enlightenment, including:
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
other
4. The Stages of Enlightenment:
a.
The Universal Enlightenment: (S. Samyak Sambodhi) The manifestation of
enlightenment in this world, a result of the attainment of spiritual merit.
Corresponds with the historical Buddha Sakyamuni, as described in the
first half of The Lotus Sutra. Corresponds with The Effect As-It-Is.
b. The Wonderful Enlightenment:
(S. Anuttara Samyak Sambodhi) The source of enlightenme, the timeless attainment
of enlightenment. Corresponds with eternal Buddha as described in the second
half of The Lotus Sutra. Corresponds with The Retribution As-It-Is.
5. The person: The spiritual capacities of the different vehicles of enlightenment The doctrine: the different levels of spiritual truth in the four doctrines.
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Since July 9, 2001