The Oral Transmission of the Meaning

The Oral Transmission of the Meaning

Chapter 2
Ways & Means

On "The wisdom of the Buddhas is very deep and without measure. The door to this wisdom..." (Sho Buts- Chie-E Jinjin Muryo Go Chi-E Mon...)

The Prose & Verse of The Lotus Sutra says:

First the Sutra praises the real wisdom and then it praises the provisional wisdom...

Reality is The wisdom of the Buddhas (Sho Buts- Chi-E).

It is not the three kinds of provisional wisdom¹ that are applied in the influence of others
Therefore it is called of the Buddhas (Sho Butsu).
In revealing the reality of one’s own practice, it is called the wisdom (Chi-E).

The embodiment of wisdom is called ‘the threefold wisdom of the single mind’².

Very deep and without measure (Jinjin Muryo). This is a term of praise.

It clarifies that the wisdom of the Buddhas is ultimately deep like the principle of absolute reality as-it-is. Therefore it is called very deep (Jinjin).
It is as ultimately broad as the whole of the spiritual realm³, and so it is said to be without measure (Muryo).

In being very deep and without measure, the vertical depth and horizontal breadth are like the depth of a tree’s roots and the breadth of its spreading branches. The size of a stream is based on the distance from its source. With the real wisdom being praised like this, the provisional wisdom is as well.

The door to this wisdom (Go Chi-E Mon) - This is praise of the provisional wisdom.
Because the preliminary ways & means have the power to move one forward in one’s own practice of the spiritual path, they are called 'doors'. From these doors one enters into and reaches the path of the middle way that is called 'the real wisdom'. The preliminary path is that which is called ‘the provisional wisdom’.

Hard to understand and hard to enter (Nange Nannyu) - This is a term of praise. Without a plan one will not end up with anything of great use.

With the seven kinds of ways and means⁴ one is unable to get the measure of it.
With the ten abodes of inspiration⁵ one begins to understand it.
With the tenfold grounding⁶ one enters into it.

In indicating it from beginning to end, it is possible to comprehend that which in the meantime that is hard to reveal in oneself and hard to awaken in others⁷.

Therefore it is specifically indicated that All of the disciples (sravakas) and the spiritually self-awakened (pratyekabuddhas) are unable to comprehend it (Issai Shomon Hyakushibutsu Sho Fu No Chi). Because their attachments are particularly strong they are specifically refuted here.⁸

A Commentary on The Prose & Verse of The Lotus Sutra⁹ says:

On the Real Wisdom:

In being described as vertically lofty and horizontally broad, the Dharma is joined with an illustration.¹⁰ This way, Chih-I explains that the real wisdom is already everywhere in the ultimate domain of the vertical and the horizontal. Later Chih-I will explain that the principle of the provisional wisdom also corresponds with that which is ultimately deep. To properly explain the provisional wisdom, Chih-I first cites its different aspects and then explains them.

On the Provisional Wisdom:

The door to this wisdom (Go Chi-E Mon) refers to the first cause of wisdom which leads to the effect of reality.

When wisdom and insight is viewed as a door, the door itself is the provisional wisdom.
When there is a door that leads to the wisdom, the wisdom is viewed as the effect.

With these being consistent, it is necessary that:

The beginning of the path involves the tenfold grounding.⁶
The middle of the path is the wonderful enlightenment¹¹, and
The end of the path is the final realization.¹²

Therefore one recognizes that the intent of the words about a door refer to the status of the cause.

The Oral Transmission of the Meaning¹³ says:

The above explanation partly clarifies the idea from beginning to end. In being vertically lofty and horizontally broad, the vertical is the door to the source whereas the horizontal is the door to the manifestation¹⁴. The spiritual roots are like those of grass and trees¹⁵. The grass and trees are the idea of the door to the manifestation. The source itself is water. Pouring the water on the grass and trees is like the idea of the door to the source.

The luxuriant growth of the grass and trees is like the fourteen chapters on the door to the manifestation. The long spreading of the roots is like the fourteen chapters on the door to the source.

The wisdom and insight (Chi-E) is the threefold wisdom of the single mind.
The door (Mon) is the place where one is able enter into the wisdom.

The embodiment of the threefold wisdom is "Nam- Myoho Renge Kyo".
The door is the working of the faithful mind. Because of this the second volume says:
"By means of faith they attain entry"
Entering into the door is the same idea.

Now Nichiren and his kind chant "Nam-Myoho Renge Kyo" which is this wisdom.

The Chapter on The Parable says:
"There is only one door."

In this door, there is:

The door of existence
The door of non-existence
The door of both existence & non-existence, and
The door of neither existence nor non-existence.¹⁶

The door of existence is life
The door of non-existence is death
The door of both existence & non-existence is life & death in each single thought of the mind
The door of neither existence nor non-existence is beyond life & death.

With The door of existence there are the words of the Sutra's title¹⁷
With The door of emptiness there are the myriad aspects in these five characters being completely perfected without freezing into any one particular meaning.¹⁸
With The door of both existence and non-existence there is the completely perfected source and manifestation of the five characters.¹⁹
With The door of neither existence nor non-existence there is the idea of the title being the whole Sutra.²⁰

This inner realization of The Lotus Sutra is not reached with the wisdom of the Two Vehicles.

Volume Three of The Prose and Verse of The Lotus Sutra says:
"One can not be delivered by means of the seven ways & means."⁴

Now Nichiren and his kind attain entry into this wisdom.

Therefore the verse says:
        "There are none that can comprehend it
          Except the Bodhisattvas
          Who are strong and firm in the power of faith."

This explains the work of those of us who are the votaries of The Lotus Sutra.

Literature Next Page of Fa-Hua Wen-Chu Home

Outline of Title Outline of Prose

Footnotes:

1. The three kinds of provisional wisdom: The Three Doctrines (see The Four Doctrines) Three is a metaphor for that which is provisional whereas one is a metaphor for that which is real. Hence there are the three provisional doctrines, the three truths, etc. are the provisional expressions which used to explain that which is real

2. The threefold wisdom of the single mind: Also called the total blending of the Three Truths, this is full and seamless comprehension of the three as one and the one as three

3. The whole of the spiritual realm: (S. Dharma-Dhatu) The breadth of the entire spiritual realm, including all ten spiritual realms from the depths of hell to the highest spiritual enlightenment

4. The seven ways & means: There are various groupings that referred to the sevn ways & means of the small vehicle practice. Here Chih-I uses the seven ways & means to refer to the seven lesser vehicles of spiritual awakening:
a. The Vehicle of Personality (Humanity, Manusyas) - mastering the basic precepts of morality; character development
b. The Vehicle of Heaven (The Gods, Devas); mastery of desire, worship and meditation
c. The Vehicle of the Spiritual Disciple (Sravaka); understanding of the four truths
d. The Vehicle of the Spiritually Self-Awakened (Pratyekabuddha); freedom from causality & conditions
e. The Vehicle of the Bodhisattva of the Three Baskets Doctrine; mastery of karma & retribution
f. The Vehicle of the Bodhisattva of the General Doctrine; mastery of emptiness
g. The Vehicle of the Bodhisattva of the Specific Doctrine; mastery of the limitless Bodhisattva practices

5. The ten abodes of inspiration: The first ten of the 40 stages of the Bodhisattva path, in which one opens up inspiration of the Bodhi mind and spiritual understanding. See the forty stages of the Bodhisattva Path

6. The tenfold grounding: (S. Bhumis) The final ten of the forty stages of the Bodhisattva Path, in which one enters into the ground of the spiritual realm of enlightenment that is beyond one's own practice or the influence of others.

7. Reveal in oneself: A reference to the Ten Paramitas, the second set of ten stages in the forty stages of the Bodhisattva Path, in which one reveals spiritual awakening in one's own practice Awaken in others: A reference to the Ten Parinamanas, the third set of ten stages in the forty stages of the Bodhisattva Path, in which one awakens spiritual enlightenment in others. Therefore the phrase Hard to understand and hard to enter (Nange Nannyu) is a reference to the difficulty of the forty stages of the Bodhisattva Path.

8. The Two Vehicles are specifically refuted here because of their vulnerability to spiritual selfishness, that is, seeking only self-emancipation or self-enlightenment. True enlightenment is impossible without getting past this error.

9. The Commentary on the Prose & Verse of the Lotus Sutra: (C. Fa-Hua Wen-Chu Chi, J. Hokke Mongu Ki) The definitive commentary by Chan-Jan (711-782 CE, posthumously known as Miao-Lo) on The Prose & Verse of The Lotus

10. The Dharma is joined together with an illustration: The Dharma is everywhere like empty space. In an effort to describe it, it is illustrated by means of its vertical loftiness (& depth) and its horizontal breadth (& all-inclusiveness).

11. The wonderful enlightenment: The last of the forty-two stages on the spiritual path the revelation of the ernal source of enlightenment, the eternal Buddha

12. The final realization: The Pari-Nirvana

13. The Oral Transmission of the Meaning: (J. Ongi Kuden) Attributed to Nichiren as oral teachings given to his disciple Nikko. Some consider the Ongi Kuden a later compilation. Actually the quotes from Chih-I and Chan-Jan given here are cited in the original text of the Ongi Kuden, and the Ongi Kuden then comments on them.

14. The vertical is the door to the source: The last fourteen chapters of the LotusSutra are called the Door to the Source (C. Pen-Men, J. Honmon) by Chih-I, revealing the source of enlightenment, the eternal Buddha. This teaching is described as being vertically deep. The horizontal is the door to the manifestation: The first fourteen chapters are called the Door to the Manifestation (C. Chi-Men, J. Shakumon) by Chih-I, revealing he manifestation of enlightenment, the historical Buddha Sakyamuni. This teaching is described as being horizontally broad.

15. The spiritual roots are like those of grass and trees: The spiritual roots consist of faith, diligence, presence of mind, mental concentration and spiritual insight

16. The tetralemma: The fourfold analysis that expresses the limits of cognitive reasoning

17. The words of the Sutra's title: The literal words of the title (J. Daimoku) express the aspect of that which is temporary. The five characters of the title of the Sutra (C. Miao-Fa Lien-Hoa Ching, J. Myoho Renge Kyo) are but words, and yet they succinctly express the meaning of the Sutra, as explained in Chih-I's The Profound Meaning of The Lotus Sutra.

18. The myriad aspects in these five characters being completely perfected without freezing into any one particular meaning: This express the meaning of the title from the aspect of emptiness, in that the meaning of the title is not limited to (or frozen into) any one particular point of view. It transcends all such limitations.

19. The completely perfected source and manifestation of the five characters: This expresses the title from the point of view of the middle way and the transmission of the meaning from the source to the manifestation.

20. The title being the whole Sutra: Beyond the Three Truths, there is the infinite within the finite, the absolute within the mundane, and the meaning of the whole Sutra contained with its Title (J. Daimoku), as Chih-I explained in The Profound Meaning of the Lotus Sutra and as Nichiren incorporated in his practice.

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