Q: Are the Ten Suchlikes merely Dharma teachings concerning causality, or do they also include other Dharma teachings?
A: Whether of cause or result, whether of the world or its inhabitants, all [teachings] are contained in these [Ten Suchlikes] and are beyond conceptual understanding. An expansion of this [teaching] fills the entire universe. If one does not know it, on what basis can one transcend [this triple world]?
Q: Why is this so?
A: The Ten Suchlikes are identical to “all dharmas.” All dharmas are identical to the three virtuous qualities [of Buddhahood]. The three virtuous qualities are identical to reality. Reality is identical to a single mind. If this meaning is understood, the vast sermons during [the last] eight years [of Śākyamuni’s life] do not go beyond one single thought. [The Bodhisattvas who welled up out of the earth, as explained in the fifteenth chapter of the Lotus Sutra, praised Śākyamuni] for fifty short aeons, but it seemed to pass in a moment. For example, the sermons of the Buddha in his one life [of eighty years] are innately present in the mind, and the activity of Buddhas in the ten directions [in saving sentient beings] is clearly observable. The basic nature of the universe can be easily perceived, and the expositions taught in accordance [with the capabilities of sentient beings] all point to the reality of the innate potential [for Buddhahood]. This is explained in detail in the commentary [the Fa-hua hsüan-I (Profound Meaning of the Lotus Sutra)].
Category Archives: Tendai Lotus
The Meaning of the Twelvefold Conditioned Co-arising
Tendai Lotus School Teachings, p 74Reality is unchanging and inherently has no marks of coming or going. The nature of phenomena is to conform to habitual tendencies and function in the realm of distinctions. Therefore Twelvefold Conditioned Co-arising revolves and creates karma, and the causes and results of the three ways [of craving, karma, and suffering] alternate without rest. If one is deluded concerning this reality, this inflames the cycle of birth and death. If one understands this meaning, the bonds of suffering are severed forever.
Illuminating the Subtle Objective Realm
Tendai Lotus School Teachings, p 73-74Q: Are these Ten Suchlikes the subject that illuminates or the object that is illuminated?
A: They are the subtle objective realm that is to be illuminated.
Q: How can we come to know them?
A: The Lotus Sutra first praises the wisdom through which there is illumination, that is, the two tentative and real wisdoms of all Buddhas. Next, the objective realm that is to be illuminated is clarified as the Ten Suchlikes.
Q: What does this text say?
A: In the chapter on “Expedient Means” it says, “The wisdom of all Buddhas is exceedingly profound and immeasurable. This gate of wisdom is difficult to understand and difficult to enter” to “Only a Buddha and a Buddha can exhaust their reality, that all dharmas have suchlike appearance” and so forth.
Q: Why do you establish such a troublesome scheme?
A: The [Fa-hua] hsüan-i and [Mo-ho] chih-kuan have this as their central theme, and the doctrines of this Tendai school are richly summarized therein.
Q: What is forfeited if one does not understand this topic?
A: If one is deluded concerning this meaning, one naturally misses the thrust of the course of all the teachings, and the streams that branch out from the single teaching [of the Buddha] dry up.
An Ordinary Man of the Perfect Teaching
Tendai Lotus School Teachings, p 73Q: Who knows these Ten Suchlikes?
A: “Only a Buddha and a Buddha can exhaust their reality,” but an ordinary man of the Perfect Teaching can attain a partial knowledge. This is the fundamental principle of the Lotus Sutra, the core of all teachings, the key to interpreting the meaning, the refuge of all sentient beings, the basis of the aspiration for enlightenment, the functional essence of conventional devices, the foundation of delusion and awakening, the reality basis for the resultant virtuous qualities [of Buddhahood], the ultimate purpose of the Buddha’s life, and the consummation of the Five Periods.
Q: Why are these ten meanings clarified?
A: If these ten meanings are understood, this explains all the differences [in the Buddha’s teachings] and, unexpectedly, there is no contradiction.
The Great White Bull Cart Analogy
Tendai Lotus School Teachings, p 72-73Q: Is this [doctrine of] the Ten Suchlikes [the direct teaching of] the Dharma [as it truly is], or is it just [a teaching by] analogy?
A: This is [a direct teaching of] the Dharma, not just an analogy
Q: What if it were What the Buddha Taught, p
by analogy?A: There is the text in the chapter of “Parables” in the Lotus Sutra concerning the Great White Bull Cart.
Q: What if [the Ten Suchlikes as] both [the direct teaching of] the Dharma and as analogy are harmonized?
A: That which is called “suchlike appearance” in the text, which is the direct teaching of the Dharma, is explained as “adorned with a multitude of jewels” in the analogy. The Dharma of “suchlike nature” is analogously explained as “there was a Great White Bull Cart.” The Dharma of “suchlike essence” is analogously explained as “that cart was high and vast.” The Dharma of “suchlike power” is analogously explained as “also, on its top are spread out parasols and canopies.” The Dharma of “suchlike activity” is analogously explained as “swift as the wind.” The Dharma of “suchlike causes” is analogously explained as “mounting the jeweled cart, they played in all four directions.” The Dharma of “suchlike conditions” is analogously explained as “there are also many attendants serving and guarding it.” The Dharma of “suchlike results” is analogously explained as “leading directly to the seat of enlightenment.”
Q: What is utilized to harmonize the [direct] teaching of the Dharma and [the teaching] as an analogy with regard to these Ten Suchlikes?
A: The texts that explain the Dharma [directly] refer to the fruit of Buddhahood as the true aspect of reality. The analogous explanation refers to the “grandly adorned great cart” as that which leads directly to the seat of enlightenment. The section concerning past lives [the first half of the Lotus Sūtra] teaches the ultimate fruit of Buddhahood as the exposition of the tentative and the manifestation of the real. The section on the original basis [of the Buddha] [the second half of the Lotus Sūtra teaches] that the eternally enlightened Buddha corresponds to the subtle Dharma. How can it be referred to as merely a harmonization [of the direct teaching] of the Dharma and [teaching through] analogy? This meaning is common to all from the stories of past lives to [the explanation of original Buddhahood in] the last half of the Lotus Sūtra.
The Truth in One Thought
Tendai Lotus School Teachings, p 71Q: Is this [threefold truth of] emptiness, conventional existence, and the Middle [of being simultaneously empty and conventionally existent] included in one thought, or included in [many] different thoughts?
A: It is included in one thought.
Q: What do you mean [when you say] that it is included in one thought?
A: One thought in the mind truly has no substantial mark. This is called emptiness. But there is no dharma that it does not encompass. This is called conventional existence. It is neither one nor differentiated. This is called the Middle. Therefore it is known that each and every [thought] is suchlike. All contain the threefold truth. Each aspect of the threefold truth is present in one thought.
One Thought of 3,000 Realms
Tendai Lotus School Teachings, p 71Q: Does the mind of one thought merely contain the threefold truth and the ten suchnesses?
A: It also contains the trichiliocosm of one hundred realms and a thousand suchnesses.
Q: What is the trichiliocosm of one hundred realms and a thousand suchnesses?
A: One Dharma realm contains Ten Suchlikes, so the ten Dharma realms contain one hundred suchlikes. Also, each Dharma realm contains the other nine Dharma realms, so there are one hundred Dharma realms and one thousand suchlikes. Also, one Dharma realm contains three kinds of worlds, so the one hundred Dharma realms contain three thousand worlds, a trichiliocosm.
Q: Why do you establish a trichiliocosm of one hundred realms and a thousand suchnesses?
A: If we do not organize phenomena in terms of the one hundred realms, it would not be complete, the thousand suchnesses could not be verbalized, and causality would be excluded. Without the trichiliocosm, the world and we who live in it would not be exhaustively [explained].
Three Turnings of Ten Suchnesses
Tendai Lotus School Teachings, p 70-71Q: Do each and every one of these suchlikes include the threefold truth?
A: They do include the threefold truth.
Q: What do you mean by “include”?
A: The term “such” of all the Ten Suchlikes refers to the meaning of emptiness. The conventional constructions, which are all different, such as appearance, nature, and so forth, refer to the meaning of conventional existence. The term “like” of all the Ten Suchlikes refers to the meaning of the Middle.
Q: If the text is read on this basis, what does it mean?
A: There are three “turnings” [of the phrase]. The first is (to emphasize “suchness” or emptiness] by reading it as “the appearances are such, the nature is such the retributions are such. ” The second is [to emphasize the conventional aspects by] reading it as “the appearances are so-and-so, the nature is so-and-so and the retributions are so-and-so.” The third is [to emphasize the aspect of the Middle by] reading it as “suchlike are the appearances, suchlike is the nature and suchlike are the retributions.”
Q: Why is this threefold distinction made?
A: Such distinctions are made in order to facilitate understanding. If one understands and tries to verbalize this, it is expressed as “emptiness is identical to conventional existence and the Middle, conventional existence is identical to the Middle and emptiness, and the Middle is identical to emptiness and conventional existence.”
Q: What is the meaning of “emptiness is identical to conventional existence and the Middle,” and so forth?
A: If emptiness is clarified with reference to suchness, then the emptiness of one is the emptiness of all. If appearances [and so forth] are clarified with regard to suchness, then the conventional existence of one is the conventional existence of all. If the Middle is discussed in terms of “likeness,” then the Middleness of one is the Middleness of all.
Equality in Suchness
Tendai Lotus School Teachings, p 69-70Q: What do you mean [when you say] that the threefold truth of appearance, nature, and so forth is not different from the ultimate threefold truth?
A: The suchness of sentient beings and the suchness of the Buddha are equal; therefore it is said that they are equal in being empty [of substantial Being]. Sentient beings and the Buddha are equal. The Buddha and sentient beings are equal. Therefore it is said that they are equal in having conventional existence. Ordinary people and the sage all [partake of] true reality. Therefore it is said that they are the same [in all partaking of the reality of] the Middle.
Q: What do you mean [when you say] that sentient beings and the Buddha are equal, and that the Buddha and sentient beings are equal?
A: The Buddha assures sentient beings that they will surely attain Buddhahood. This is the meaning of “sentient beings and the Buddha are equal.” The Buddha expounds on his deeds in his former lives. This is the meaning of “the Buddha and sentient beings are equal.”
Interpreting the Ten Suchlikes
Tendai Lotus School Teachings, p 63-65Question: What are the Ten Suchlikes?
Answer: The chapter “Expedient Means” in the Lotus Sutra lists “suchlike appearance, suchlike nature, suchlike essence, suchlike power, suchlike activity, suchlike causes, suchlike conditions, suchlike results, suchlike retribution, and suchlike beginning and end being ultimately the same.”
Q: Why are these called “suchlike appearance” and so forth to “suchlike beginning and end being ultimately the same”?
A: There is a general interpretation of their common features and a detailed interpretation of their distinct features. The general interpretation is that “appearance” refers to distinctions that are made in perceiving outer forms; therefore it is called “appearance. ” “Nature” refers to that which is inside oneself and does not change; therefore it is called “nature.” That which is the central quality [of something] is the “essence.” “Power” is the ability to influence. “Activity” refers to the activity of construction. “Causes” refers to direct causes. “Conditions” refers to auxiliary causes. “Results” refers to direct results. “Retribution” refers to the indirect results of retribution. “Beginning” refers to the first suchlike of appearance, “end” refers to the last suchlike of retribution, and “ultimately the same” refers to their integration.
Q: Do these Ten Suchlikes have numerous meanings?
A: They have shared and distinct meanings.Q: What are they?
A: The shared meaning is that they all exist in one thought; the distinct meaning is that they are divided according to material and mental categories.
Q: What thoughts are meant by saying that “they all exist in one thought”?
A: This refers to a single thought of an ordinary person.
Q: What about dividing them according to material and mental categories?
A: Appearance and retribution exist only in the material category. Nature, causes, and results exist only in the mental category Essence, power, activity, and conditions span both the material and mental categories. “Beginning and end both the same” should be known in accordance with this.
Q: What is the essence of these Ten Suchlikes?
A: The causes and effects of the ten Dharma realms are its essence.
Q: What are the “ten Dharma realms”?
A: (1) The Dharma realm of hell, (2) that of beasts, (3) that of hungry spirits, (4) that ofasuras, (5) that of human beings, (6) that of gods, (7) that of Śrāvakas, (8) that of Pratyekabuddhas, (9) that of Bodhisattvas, and (10) the Dharma realm of the Buddha.
Q: Do these ten Dharma realms include the Ten Suchlikes?
A: Each and every realm contains the Ten Suchlikes.