念三千理事

Ichinen Sanzen Ri-ji

Three Thousand Realms in a Single Thought-Moment in Principle and Actuality

(ST 75, l12-l13) 十二因緣圖

問流轉十二因緣者何等乎。

Chart of the twelve-fold chain of dependent origination:

Question: What is the continuity [of transmigration] of the twelve-fold chain of dependent origination?

(ST 75-76, l13-l1) 答一無明。俱舍云宿惑位無明文。無明者昔愛欲の煩悩起しを云也。男は父に瞋を成て母に愛を起す。女は母に瞋を成て父に愛を起す也。倶舍第九に見たり。

Answer: 1. ignorance. The Treasury of Abhidharma Treatise says, “The delusions of past lives are the stage of ignorance.” Ignorance is said to be the defilements of craving and desire that arose in the past. A male generates hatred towards his father and love towards his mother. A female generates hatred towards her mother and love toward her father. This is from fascicle nine of the Treasury of Abhidharma Treatise.

(ST 76, l1-l3) 二行。俱舍云宿諸業名行文。昔の造業を行とは云地。業に有二。一牽引業也。我等が正く可受生業云也。二圓滿業也。餘の一切の造業也。所謂足を折り手を切る先業を云也。是は圓滿業也。

2. Volitional formations. The Treasury of Abhidharma Treatise says, “All the karma of past lives is called volitional formations.” The karmic actions committed in past lives are what is called volitional formations. There are two kinds of karma. The first is directive karma. This refers to precisely the karma by which we receive our next birth. The second is completing karma. It consists of all the remaining karma. It refers to the past karma that leads to breaking a leg or severing one’s hand. This is completing karma.

(ST 76, l3-l4) 三識。俱舍云識正結生蘊文。正く母の腹の中に入る時の五蘊也。五蘊者色受想行識也。赤云五陰地。

3. Consciousness. The Treasury of Abhidharma Treatise says, “Consciousness is the truly binding aggregate.” At the very moment of entering the mother’s womb, there are five aggregates. The five aggregates are form, feeling, perception, mental formations, and consciousness. These are called the five aggregates.

(ST 76, l4-l5) 四名色。俱舍云六處前名色文。

4. Name and form. The Treasury of Abhidharma Treatise says, “Preceding the six sense bases are name and form.”

(ST 76, l5-l6) 五六處。倶舍云從生眼等根三和前六處文。六處者眼耳鼻舌身意の六根出來するを云也。

5. Six sense bases. The Treasury of Abhidharma Treatise says, “From this arise the eye and other sense faculties. Preceding the union of the three [elements of sense, object, and consciousness] are the six sense bases.” The six sense bases refer to the arising of the six sense faculties of eye, ear, nose, tongue, body, and mind.

(ST 76, l6-l7) 六觸。俱舍云於三受因異未了知名觸文。火は熱とも不知、水は寒とも不知、刀は人を切る物とも不知時也。

6. Contact. The Treasury of Abhidharma Treatise says, “Though the causes for the three kinds of feeling differ, they are not yet recognizable [at the stage of] contact.” This is the time before one knows that fire is hot, that water is cold, and that a knife can cut people.

(ST 76, l7-l8) 七受。俱舍云在婬愛前受文。寒熱を知て未發婬欲時也。

7. Feeling. The Treasury of Abhidharma Treatise says, “Preceding sexual craving is feeling.” This is the time when hot and cold are known, but sexual desire has not yet been aroused.

(ST 76, l8) 八愛。俱舍云貪資具婬愛文。女人を愛して發婬欲等云也。

8. Craving. The Treasury of Abhidharma Treatise says, “Greed to possess is sexual craving.” This refers to craving for women and arousing sexual desire.

(ST 76, l8-l10) 九取。俱舍云爲得諸境界遍馳求名取文。今世に有時、世間を營て他人の物を貪取時を云也。

9. Clinging. The Treasury of Abhidharma Treatise says, “Running about everywhere to obtain things is called clinging.” This is the time in the present life when one engages in worldly affairs, covetously seizing what belongs to others.

(ST 76, l10-l11) 十有。俱舍云有謂正能造牽當有果業文。未來又如此可受生業を造を有とは云也。

10. Becoming. The Treasury of Abhidharma Treatise says, “Becoming means truly being capable of producing the fruition of karma that draws forth the coming existence.” Becoming refers to producing the karma by which one will receive birth in the future.

(ST 76, l11) 十一生。俱舍云結當有名生文。未來に正受生入母腹時を云也。

11. Birth. The Treasury of Abhidharma Treatise says, “Being bound to future existence is called birth.” This is the time in the future when one is born [after once more] entering a mother’s womb.

(ST 76, l11-l12) 十二老死。俱舍云至當受老死文。受生老死云老死憂悲苦惱也。

12. Aging and death. The Treasury of Abhidharma Treatise says, “One must then undergo aging and death.” Having received birth [there must] be aging and death. This is called aging and death, [as well as] sorrow, grief, suffering, and affliction.

(ST 76, l12-l13) 問十二因緣を三世兩重に分別する方如何。

Question: How should we understand the twelve-fold chain of dependent origination in terms of the twofold causality of three lifetimes?

(ST 76-77, l13-l1) 答無明行過去二因。識名色六入觸受現在五果。愛取有現在三因，生老死未來兩果也。私略頌云過去二因 (無明行)・現在一五果 (識名色六入觸受)・現在三因 (愛取有)・未來兩果 (生老死)。

Answer: Ignorance and volitional formations are the two causes from the past. Consciousness, name and form, the six sense entrances, contact, and feeling are the five effects of the present. Craving, clinging, and becoming are the three causes of the present. Birth and aging & death are the two effects of the life to come. I will provide a brief verse to summarize:

There are two causes from the past.

(ignorance and volitional formations)

The present has five effects.

(consciousness, name and form, the six sense entrances, contact, and feeling)

The present has three causes.

(craving, clinging, and becoming)

The life to come has two effects.

(birth and aging & death)

(ST 77, l1) 問十二因緣流轉の次第如何。

Question: How should we understand the twelve-fold chain of dependent origination in terms of the sequence of the continuity [of transmigration]?

(ST 77, l1-l3) 答無明緣行。行緣識。識緣名魚。名色緣六入。六入緣觸。觸緣受。受綠愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。是其生死海に流轉する方也。如此成凡夫也。

Answer: Ignorance conditions volitional formations. Volitional formations condition consciousness. Consciousness conditions name and form. Name and form condition the six sense entrances. The six sense entrances condition contact. Contact conditions feeling. Feeling conditions craving. Craving conditions clinging. Clinging conditions becoming. Becoming conditions birth. Birth conditions aging and death [as well as] sorrow, grief, suffering, and affliction. This is the continuity of the ocean of birth and death. In this way we become [unenlightened] ordinary people.

(ST 77, l3) 間還滅の十二四緣の樣知何。

Question: How can we bring about the cessation of the twelve-fold chain of dependent origination?

(ST 77, l3-l6) 答無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。是其還滅の樣也。佛還失煩惱行方也。

Answer: If ignorance ceases, then volitional formations cease. If volitional formations cease, then consciousness ceases. If consciousness ceases, then name and form cease. If name and form cease, then the six entraces cease. If the six sense entrances cease, then contact ceases. If contact ceases, then feeling ceases. If feeling ceases, then craving ceases. If craving ceases, then clinging ceases. If clinging ceases, then becoming ceases. If becoming ceases, then birth ceases. If birth ceases, then aging and death [as well as] sorrow, grief, suffering, and affliction cease. This is how to bring about cessation. This is how the buddhas reverse [the chain] and rid themselves of the defilements and volitional formations.

(ST 77, l6-l7) 私云中夭人には十二因縁具無之。又天上にも具無之。又無色界にも具無之。

I say, those in the intermediate existence do not have all the links of the twelve-fold chain of dependent origination. Also, those in the heavens do not have them all. Also, those in the formless realm do not have them all.

(ST 77, l8) 一念三千理事

The three thousand realms in a single thought-moment in principle and actuality

(ST 77, l9) 十如是者如是相身也 (玄二云相以據外覽而可別文籤六云相唯在色文)。

The ten suchnesses are: “Suchness is this appearance” is the body.

(The second fascicle of the Profound Meaning of the Lotus Sutra says, “Appearance is based on the external. That which can be distinguished upon observation [is called appearance].” The sixth fascicle of the Elucidation of the Profound Meaning of the Lotus Sutra says, “…appearance exists only in form…”)

(ST 77, l9) 如是性心也 (玄二云性以據内自分不改籤六云性唯在心文)。

“Suchness is this nature” is the mind.

(The second fascicle of the Profound Meaning of the Lotus Sutra says, “Nature is based on the internal. What belongs to oneself and does not change [is called nature].” The sixth fascicle of the Elucidation of the Profound Meaning of the Lotus Sutra says, “… nature exists only in mind…”)

(ST 77, l9-l10) 如是體身與心也 (玄二云主質名爲體)。

“Suchness is this entity” is body and mind.

(The second fascicle of the Profound Meaning of the Lotus Sutra says, “The principal substance is called entity.”)

(ST 77, l10) 如是力身與心也 (止云力者堪任為用文)。

“Suchness is this power” is body and mind.

(The Great Calming and Contemplation says, “The capacity to undertake something is the function of power.”)

(ST 77, l10) 如是作身與心也 (止云建立名作文)。

“Suchness is this activity” is body and mind.

(The Great Calming and Contemplation says, “That which moves and establishes things is called activity.”)

(ST 77, l10-l11) 如是因心也 (止云因者招果爲因亦名爲業文)。

“Suchness is this cause” is mind.

(The Great Calming and Contemplation says, “That which incurs an effect is the cause; it is also called karma.”)

(ST 77, l11) 如是綠 (止云綠者綠由助業)。

“Suchness is this condition.”

(The Great Calming and Contemplation says, “Condition [is called that in reference to] conditioned arising; auxiliary karma [are all conditions].”)

(ST 77, l11) 如是果 (止云果者剋獲爲果)

“Suchness is this effect.”

(The Great Calming and Contemplation says, “To reap [what was sown] is the effect.”)

(ST 77, l11) 如是報 (止云報者酬因曰報)。

“Suchness is this recompense.”

(The Great Calming and Contemplation says, “The requital of a cause is called the recompense.”)

(ST 77, l11-l12) 如是本未究竟等 (玄二云初相爲本後報爲末)。

(The second fascicle of the Profound Meaning of the Lotus Sutra says, “First there is appearance, which is the beginning. Last there is recompense, which is the end.”)

(ST 77, l12) 三種世間者五陰世間 (止云以十種果不同五陰世間也文)。

The three kinds of existence (worlds):

The world of the five aggregates.

(The Great Calming and Contemplation says, “Since the ten kinds of aggregates in the realms are not the same, they are called the world of the five aggregates.”

(ST 77, l12) 衆生世間 (止云十果衆生寜得不異故名衆生世間也文)。

The world of sentient beings.

(The Great Calming and Contemplation says, “[How much more] could the ten realms of sentient beings not be different? This is why it is called the world of sentient beings.”)

(ST 77, l12-l13) 國土世間 (止云十種所居通稱國土世間文)。

The world of the environment

(The Great Calming and Contemplation says, “The ten kinds of places where [sentient beings] dwell are called the world of the environment.)

(ST 77-78, l13-l1) 五陰者新澤云五蘊也。陰者聚集義也。一色陰五色是也。二受陰領納是地。三想陰俱舍云想取像為體文。四行陰造作是行也。五識陰了別是識也。

A different character for “aggregate” is used in newer translations of the five aggregates. “Aggregate” means “gathering.” The first is the form aggregate, which indicates the five forms [of the physical senses]. The second is the feeling aggregate, which means to receive [pleasure and pain]. The third is the perception aggregate, of which the Treasury of Abhidharma Treatise says, “The essence of perception is the apprehending of likenesses.” The fourth is the volitional formations aggregate, which is to make things and do things. The fifth is the consciousness aggregate, which is to discern things.

(ST 78, l1) 止五引婆沙云識先了別次受領納想取相貌行起違從色由行感

In the fifth fascicle of the Great Calming and Contemplation, the Vaibhashika are quoted as saying, “Commentators explain that first consciousness discerns; then feeling receives [pleasure and pain]; perception apprehends characteristics and features; and volitional formations give rise to going with or against something, and form is brought about by volitional formations.”

(ST 78, l2) 百界千如三千世間事。

On the hundred realms, thousand suchnesses, and three thousand worlds.

(ST 78, l3) 十界互具卽成百界也。

The mutual possession of the ten realms becomes the hundred realms.

(ST 78, l3) 地獄 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是地下赤鐵)

Hell (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, underground, red-hot iron)

(ST 78, l3-l4) 餓鬼 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是地下)

Hungry ghost (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, underground)

(ST 78, l4) 畜生 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是水陸空)

Animal (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, water, land, and sky)

(ST 78, l4-l5) 修羅 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是地下)

Asura (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, underground)

(ST 78, l5) 人 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是須彌四州)

Humans (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, Mt. Sumeru and the four great continents)

(ST 78, l5-l6) 天 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是官殿)

Gods (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, palaces)

(ST 78, l6) 聲聞 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是同居土)

Voice-hearer (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, Land of Co-existence)

(ST 78, l6-l7) 緣覺 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是同居土)

One Awakened to Conditions (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, Land of Co-existence)

(ST 78, l7) 菩薩 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是同居方便實報)

Bodhisattva (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, [Lands of] Co-existence, Skillful Means, and True Recompense)

(ST 78, l7-l8) 佛 (衆生世間十如是) 五陰世間 (十如是) 國土世間 (十如是寂光土)

Buddha (world of sentient beings, ten suchnesses), the world of the five aggregates (ten suchnesses), world of the environment (ten suchnesses, Land of Tranquil Light)

(ST 78, l8) 止觀五云心與合則三種世間三千性相皆從心起文。

The fifth fascicle of The Great Calming and Contemplation says, “The mind takes part in the confluence of conditions, then the three categories of existence and the appearance and nature of the three thousand realms all follow the arising of thoughts.”

(ST 78, l8-l10) 弘五云故至止觀正明觀法竝以三千而為指南。乃是終窮究竟極說。故序中云説己心中所行法門。良有以也請尋讀者心無異緣文。

The fifth fascicle of the Supplemental Amplifications on the Great Calming and Contemplation says, “Therefore, when [Zhiyi] came to the Great Calming and Contemplation, to clarify the right method of contemplation, he always took the three thousand realms as a guide. This was indeed his final, exhaustive, and ultimately complete explanation. Therefore, in the preface it says, “[Tiantai Zhizhi] expounded the Dharma-gate that he practiced in his own mind.” He had a good reason for [saying] this. I ask the one who seeks out and reads this to do so with a mind without distractions.”

(ST 78, l10-l12) 又云不明妙境一念三千如何可識一攝一切。三千不出一念無明。是故唯有苦因苦果文。又云一切諸業不出十界・百界・千如・三千世間也文。

It also says, “If one is not clear about the wondrous object that is the three thousand realms in a single thought-moment, then how can one know that one subsumes all? Then the three thousand realms will never go beyond the ignorance of a single thought-moment. Therefore, there will only be causes of suffering and effects of suffering.” It also says, “…all the various karmas until the end of time will not go beyond the ten realms, the hundred realms, the thousand suchnesses, and the three thousand worlds.”

(ST 78, l12-l13) 籤二云假卽衆生實卽五陰及以國土卽三世閒也。千法皆三。故有三千文。

The second fascicle of the Elucidation of the Profound Meaning of the Lotus Sutra says, “The provisional are sentient beings; the true are the five aggregates and the environment; these are the three categories of existence. The thousand dharmas belong to all three. Therefore, there are three thousand realms.”

(ST 78, l13-l14) 弘五云於一念心不約十界收事不偏。不約三諦攝理不周。不語十如因果不備。無三世間依正不盡文。

The fifth fascicle of the Supplemental Amplifications on the Great Calming and Contemplation says, “Regarding a single thought-moment, if the mind were not equipped with the ten realms, it would not include all things. If it were not equipped with the threefold truth, the principle of inclusiveness would be incomplete. If we did not speak of the ten suchnesses, then cause and effect would be incomplete. Without the three categories of existence, circumstantial and direct [recompense] would be incomplete.”

(ST 78-79, l14-l1) 記一云若非三千攝則不偏。若非圓心不攝塩三千文。

Fascicle one of the Notations on the Words and Phrases of the Lotus Sutra says, “If there is something not included in the three thousand realms, then it is not comprehensive. Unless the mind is complete, it cannot include the three thousand realms.”

(ST 79, l1) 玄二云但衆生法太廣佛法太高。於初學鳥難。心則爲易文。

The second fascicle of the Profound Meaning of the Lotus Sutra says, “[How do the dharmas of sentient beings and the Buddha previously clarified differ from the dharma of mind? They are different] only in that the dharmas of sentient beings [of the nine realms] are so extensive and the dharma of the Buddha is so exalted that they are difficult for beginners [to contemplate. However, as the Flower Garland Sutra says, these three dharmas of mind, the Buddha, and sentient beings are not distinct. Because of this,] it is easiest to just contemplate one’s own mind.”

(ST 79, l1-l4) 弘五云初引華嚴者心如工畫師造種種五陰一切世界中無法而不造。如心佛亦爾。如佛衆生然。心佛及衆生是三無差別。若人欲求知三世一切佛應當如是觀。心造諸如來。

The fifth fascicle of the Supplemental Amplifications on the Great Calming and Contemplation says, “As for the first citation from the Flower Garland Sutra: ‘The mind is like a skilled painter, creating the many kinds of the five aggregates. In all the worlds, there is no dharma it does not create. Just as the mind is, so is the Buddha. Just as the Buddha is, so are sentient beings. The mind, the Buddha, and sentient beings, these three are without distinctions. … If someone wants to know all the buddhas of the three times, they should contemplate this: the mind creates all the tathagatas.’”

(ST 79, l4) 金錍論云實相必諸法諸法必十如十如必十界十界必身土文。

The Diamond Scalpel says, “The true reality must be all dharmas. All dharmas must be ten suchnesses. Ten suchnesses must be the ten realms. The ten realms must be bodies and lands.”

(ST 79, l5) 三身事。

On the three bodies

(ST 79, l6-l9) 先法身者大師引大經一切世諦若於如來卽是第一義諦。衆生顚倒謂非佛法と釋せり。然刖自他・依正・魔界佛界・染浄・因果異なれども、悉皆諸佛の法身に乖事非れば、善星比丘が不信なりしも楞伽王の信心に同く、般若蜜外道が意の邪見なりしも須達長者が正見に不異。

First, regarding the Dharma-body, the Great Master cited the Great Nirvana Sutra to explain it. “All worldly truths in relation to the Tathagata are the truth of the supreme meaning.” “[There are] sentient beings with inverted views who say there is no Buddha Dharma.” Although self and other, circumstantial and direct [recompense], the realm of the devil and the realm of the Buddha, impurity and purity, cause and effect may differ, none of them, without exception, are separate from the Dharma-body of the buddhas. Even Bhikshu Sunakshatra’s lack of faith is the same as the King of Lanka’s mind of faith. Even the wrong views of the non-Buddhist Prajnamitas are no different than the right view of the householder Sudatta.

(ST 79, l9-l10) 卽知ぬ、此法身の本は衆生の當體也。十方諸佛の行願は實に證法身也。

Thus it is known that the origin of the Dharma-body is the essence of sentient beings. The practices and vows of the buddhas of the ten directions are truly so that the Dharma-body can be realized.

(ST 79, l9-l11) 次報身者大師云法如如智乘於如如眞實之道來成妙覺。智稱如理從理名如從智名来。卽親身如来。名盧舍那此翻浄滿釋せり。

Next, regarding the reward-body, the Great Master says, “The Dharma is the knowledge of suchness. Riding upon the way of true suchness, one arrives at the attainment of supreme subtle awakening. Knowledge accords with the principle of suchness. Following principle, it is called ‘thus’; following knowledge, it is called ‘come.’ This is the tathagata (thus come one) of the reward-body. … It is called Rochana. This translates as ‘full of purity.’”

(ST 79, l11-l12) 此は如知法性の智乘如如眞實道妙覺究竟の理智法界と冥合したる時理を如と名く。智は夾也。

This means that the knowledge of the Dharma-nature that understands suchness rides upon the way of true suchness. When the knowledge of the principle that culminates in supreme subtle awakening is perfectly fitted to the Dharma-realm, the principle is called “thus,” and knowledge is called “come.”