Back in February, I started publishing quotes from “The Collected Teachings of the Tendai Lotus School,” which was written by Gishin in 830 CE. Those quotes offer a very readable explanation of the Japanese Tendai teachings that Nichiren was immersed in as a young monk. But he did not accept those teachings wholly, making modifications and adjustments based on his understanding.
At the time, I told Rev. Ryuei McCormick, “What I would love to find is a detailed discussion of where Nichiren diverged from Chih-i, especially a full explanation of the difference between Chih-i’s 3,000 realms in a single thought moment based on the 10 Suchnesses and Nichiren’s 3,000 realms in a single thought moment based on Chapter 16 and, in particular, the difference in application.”
Here’s his response:
Theoretically there is no discernible difference, though perhaps it could be argued that Miaole and later Nichiren made ichinen sanzen central, whereas in the Great Calming and Contemplation it is “merely” used to describe the contemplation of the truth of the provisional existence of the aggregates-entrances-elements, not even of the truth of emptiness or the truth of the Middle Way. It is, in effect, a contemplation that can lead one in to the deeper understanding of emptiness, the middle, and the threefold truth that embraces all three truths at once.
However, I think the real difference is found in this statement of Nichiren about how his approach differs from that of his Tiantai predecessors:
There are two ways of observing the three thousand worlds in a single thought-moment. One is in terms of principle, the second is in terms of the actual phenomena. At the time of T’ien-t’ai and Dengyō and so on, it was [observed in] principle. Now it is [observed in] actual phenomena. Since [the latter form of] contemplation is superior, the great difficulties [accompanying it] are also superior. The former is the three thousand worlds in a single thought-moment of the provisional teaching [of the Lotus Sūtra], and the latter is the three thousand worlds in a single thought-moment of the original teaching [of the Lotus Sūtra]. They are as different as Heaven and Earth, and at the time of death, you should keep this in mind. (Toki Nyūdō-dono Go-henji also known as Chibyō-shō, Shōwa Teihon p. 1522. Authenticated copy extant. Also see p. 257, WNS: D2)
What this means is that ichinen sanzen in principle is about contemplating that in principle the realm of buddhahood is always present in every thought-moment and therefore we can discern it in meditation or have faith that eventually we will be able to realize it. This is in line with the Trace Gate of the Lotus Sutra wherein all the voice-hearers and others have their future buddhahood predicted. Buddhahood is part of their lives but they won’t personally realize it until much later, for now they must take it on faith. On the other hand, ichinen sanzen in actuality (or in terms of phenomenal practice) is the active expression here and now of the realm of buddhahood that is present in every thought-moment. It is expressed via the practice of the Odaimoku (as well as contemplation of the Gohonzon). This is in line with the Original Gate wherein because buddhahood has no beginning and no end the Eternal Shakyamuni Buddha (and therefore our own buddhahood) is constantly present and active in some manner in every situation. Put another way, if Shakyamuni Buddha’s buddhahood has no beginning or end then our own buddhahood also has no beginning or end, and if Shakyamuni Buddha has been spending all these past eons showing how to attain buddhahood then our own buddhahood is being spent showing how to attain buddhahood. All of this means that in chapter 16’s presentation of buddhahood as without a beginning or end, buddhahood is not just a principle or theoretical possibility but something that is always actual if concealed and obscured. How do we realize this? For Nichiren, faith as expressed in and by the Odaimoku is the gateway.
When I asked for permission to publish his response, Rev. Ryuei said:
Yes, as long as you say that the translation of that gosho passage was done by me. That is from Dharma Flower. You can find the original context here: https://www.nichirenbayarea.org/chapter-11-the-three-great-secret-dharmas
Tomorrow: Bruno Petzold’s Comparison of Tendai and Nichiren Doctrine