The Dharma Gate of the Three Thousand Realms in a Single Thought-Moment

一念三千法門 Ichinen Sanzen Homon

法華經の餘經に勝たる事何事ぞ。此經に一心三觀・一念三千と云事あり。藥王菩薩漢土に出世して天台大師と云れ、此法門を覺り給しかども、先玄義十卷・文句十卷・覺意三昧・小止觀・淨名疏・四念處・次第神門等の多の法門を說しかども、此一念三千の法門をば談じ給はず、百界千如の法門計也。御年五十七の夏四月の比、荆州玉泉寺と申處にて、御弟子章安大師に教給ふ止觀と申文十卷あり。上四帖に猶祕し給て、但六卽四種三昧等計也。 五卷に至て立十境・十乘・一念三千法門夫一心具等云云。是より二百年後に妙樂大師釋云當知身土一念三千。故成道時稱此本理一身一念遍於法界云云。

What is it that makes the Lotus Sutra superior to other sutras? It is because this sutra contains [the concepts of] the “threefold contemplation in a single mind” and the “three thousand realms in a single thought-moment.” Medicine King Bodhisattva, who was born in the world in the land of China, was known as the Great Master Tiantai. Although he was enlightened to this Dharma gate, he first expounded many other Dharma gates in the Profound Meaning of the Lotus Sutra in ten fascicles, the Words and Phrases of the Lotus Sutra in ten fascicles, the Mind Awakening Samadhi, the Smaller Calming and Contemplation, the Annotations on the Vimalakirti Sutra, the Four Foundations of Mindfulness, and On the Sequential Method of Meditative Absorption. However, he did not discuss the Dharma gate of the three thousand realms in a single thought-moment, but only the Dharma gates of the one hundred realms and one thousand suchnesses. Around the fourth month of summer, when he was fifty-seven years old, at a place called Yuquan Temple in Jingzhou, he taught his disciple, the Great Master Zhang’an, a text in ten fascicles called the Great Calming and Contemplation. [The three thousand realms in a single thought-moment doctrine] was still kept secret in the first four fascicles, and only the six degrees of identity and the four samadhis are mentioned. In the fifth fascicle, The Dharma gates of the ten objects of contemplation, the ten modes of contemplation, and the three thousand realms in a single thought-moment are established, saying, “The single mind of a man possesses [ten dharma realms].” Two hundred years later, the Great Master Miaole said, "You should know that body and the land are the three thousand realms in a single thought-moment. Therefore, when one attains enlightenment, in accord with this fundamental principle, one’s single body and single thought will pervade the Dharma Realm.”

此一念三千・一心三觀の法門は、法華經の一巻の十如是より起れり。文の心は百界千如三千世間云云。さて一心三觀と申は餘宗は如是とあそばす。是僻事にて二義かけたり。不知天台・南岳御義故也。されば當宗には如天台所釋三遍讀に功徳まさる。

The three thousand realms in a single thought-moment and the Dharma gate of the threefold contemplation in a single mind are derived from the ten suchnesses of the first fascicle of the Lotus Sutra. The heart of this passage consists of “the hundred realms, thousand suchnesses, and three thousand realms.” Now, the other schools take the threefold contemplation in a single mind as referring to suchness, but this is only a part of it, because there are two other meanings. They do not know of the august teachings of Tiantai and Nanyue. Therefore, in our school, we follow the explanation of Tiantai that the merit of reading [the ten suchnesses passage] three times is superior.

第一に是相如と相・性・體・力以下の十を如と云ふ。如と云は空の義なるが故に十法界皆空諦也。是を讀観ずる時は我身卽報身如來也。八萬四千又般若とも申。

The first [reading], “This appearance is suchness (ze so nyo)…” means that appearance, nature, entity, power, and the rest of the ten are suchness. Because “suchness” means emptiness, all ten Dharma-realms are the truth of emptiness. When reading and contemplating this, our body is the tathagata of the reward-body. It is also called the eighty-four thousand [teachings], and also prajna.

第二に如是相是我身の色形顯れたる相也、是皆假なり。相・性・體・力以下の十なれば、十法界皆假諦と申て假の義也。是を讀観ずる時は我身卽應身如來也、又解脫とも申。

The second [reading], “Suchness is this appearance (nyo ze so)…” means that appearance manifests the color and shape of our bodies. If you have appearance, nature, entity, power, and the rest of the ten, then the ten Dharma-realms are the truth of provisionality, meaning that their existence is provisional. When reading and contemplating this, our body is the tathagata of the accommodative body, and also liberation.

第三に相如是と云は中道と申て佛の法身の形也。是を讀観ずる時は我身卽法身如來也、又中道とも、法性とも、涅槃とも、寂滅とも申。

The third [reading], “Their appearance and suchness are thus (so nyo ze)…” means the middle way, the Dharma-body of the Buddha. When reading and contemplating this, our body is the Tathagata of the Dharma-body, it is also called the middle way, the Dharma-nature, nirvana, and tranquil extinction.

此三を法・報・應の三身とも、空・假・中の三諦部とも、法身・般若・解脫の三徳とも申。此三身如来全く外になし。我身卽三德究竟の體にて、三身卽一身の本覺の佛也。是をしるを如来とも聖人とも悟とも云。不知凡夫とも衆生とも迷とも申。十界の衆生各互に十界を具足す、合すれば百界也。百界に各各十如を具すれば千如也。此千如是に衆生世間・國土世間・五陰世間を具すれば三千也。百界と顯たる色相は皆總て假の義なれば假諦の一也。千如は總て空の義なれば空諦の一也。三千世間は總じて法身の義なれば中道の一也。法門雖多但三諦也。此三諦を三身如來とも三徳究竟とも申なり。

These three are also referred to as the three bodies of Dharma-body, reward-body, and accommodative-body, the three truths of emptiness, provisionality, and the middle, or the three virtues of the Dharma-body, prajna, and liberation. The three bodies of a tathagata are not external. Our bodies are the entity of the consummate three virtues, and the three bodies are the one body of the Buddha of original awakening. Knowing this, we may be called tathagatas, sages, or enlightened. Not knowing this, we are ordinary people, sentient beings, and deluded. The sentient beings of the ten realms each completely possess the ten realms within themselves, and when combined, there are a hundred realms. If each of the hundred realms possesses the ten suchnesses, there are a thousand suchnesses. If the thousand suchnesses possess the world of sentient beings, the world of the environment, and the world of the five aggregates, then there are three thousand realms. Since the hundred realms and manifest physical forms are all provisional, they are all part of the truth of provisionality. Since all the thousand suchnessses are all empty, they are all part of the truth of emptiness. Since the three thousand worlds are all the Dharma-body, they are all part of the middle way. Though there are many Dharma gates, they all boil down to the threefold truth. This threefold truth is also referred to as the three bodies of the Tathagata or the ultimate three virtues.

始の三如是は本覺の如来也。終の七如是と一體にして無二無別なれば、本末究竟等とは申なり。本と申は佛性、末と申は未顯の佛、九界の名也。究竟等と申は妙覺究竟の如来と、理卽の凡夫なる我等と無差別究竟等とも、平󠄁等大慧の法華經とも申なり。始の三如是は本覺の如來也。本覺の如来を悟出し給へる妙覺の佛なれば、我等は妙覺の父母地、佛は我等が能生の子也。止一云。止則佛母、觀卽佛父云云。譬ば人十人あらんずるが、面面に蔵蔵に寶をつみ、我藏に寶のある事を不知、かつへ（飢）死しこごへ（凍）死す。或は一人此中にかしこき人ありて悟出すが如し。九人は終に不知。然るには被敎食し、或くゝめ（含）られて食するが如し。弘一止觀二字止示聞體不聞者本末究竟等も徒ら歟。子なれども親にまさる事多し。重華はかたくなはしき父を敬て賢人の名を得たり。沛公は帝王と成て後も拜其父。其被敬父をば全く王といはず、敬し子をば王と仰ぐが如し。其佛は子なれども賢くましまして悟出し給入り。凡夫は親なれども愚癡にして未悟。委しき義を不知人、毗盧の頂上をふむなんど悪口す。大なる僻事也。

The first three suchnesses are the Tathagata of Original Awakening. Since they are one with the final seven suchnesses, being without any dualism or distinction, this is what is meant by “beginning and end ultimately equal.” “Beginning” refers to buddha-nature, while “end” refers to the unmanifested buddha, which is to say the nine realms. The phrase “ultimately equal” refers to the Tathagata of Ultimate Supreme Subtle Awakening, and to us, who are ordinary beings identical in principle [to the Tathagata], it is the ultimate equality of all without distinction, as well as the Lotus Sutra of the great wisdom of equality. The first three suchnesses are the Tathagata of Original Awakening. Since they are the Buddha of Supreme Subtle Awakening who realize and bestow the Tathagata of Original Awakening, then we are the parents of this supreme subtle awakening, and the Buddha is the child born of us. The Great Calming and Contemplation, in fascicle one, says, “Calming is the mother of the Buddha, contemplation is the father of the Buddha.” Suppose there were ten people, each of whom had hidden treasures in their homes, yet none knew that there were treasures in their own homes; thus, some died of starvation, while others froze to death. Perhaps there is a wise person among them who realizes this. The other nine remain unaware until the end. [The wise one] can teach them so they can eat, or feed them themselves. The Supplemental Amplifications on the Great Calming and Contemplation, in fascicle one,  says, “The two characters, calming (止) and contemplation (觀), are the entity of what is revealed to those who listen, but for those who do not listen, isn’t the phrase ‘beginning and end ultimately equal’ said in vain?” Although only children, there are many ways in which they can surpass their parents. Zhonghua earned a reputation as a sage by respecting his stubborn and harsh father. Even after becoming emperor, the Duke of Pei continued to bow before his father. The father, who was respected, was not regarded as a ruler, yet the son, who gave his respect, was regarded as a ruler. The Buddha, though a child, was wise and attained enlightenment. Ordinary people were his parents, yet they were foolish and had not yet attained enlightenment. Those who do not understand the full meaning of this say evil things like, “one should trample upon the head of Vairochana.” This is a great mistake!

一心三觀に付て次第三觀・不次第三觀と云事あり。委く申に及ばず候。此三觀を心得すまし成就したる處を、華嚴經に三界唯一心云云。天台は諸水入海とのぶ。佛と我等と總て一切衆生理性一にてへだてなきを平等大慧と云也。平等と書てはおしなべてと讀む。此一心三觀一念三千の法門諸經にたえて無之。不遇法華經爭可成佛乎。餘經には六界八界より十界を明せども、さらに具を不明。法華經は念念に一心三觀・一念三千の謂を觀ずれば、我身本覺の如來なること悟出され、無明の雲晴で法性の月明かに、妄想の夢醒て本覺の月輪いさぎよく、父母所生の肉身煩惱具足の身、即本有常住の如来となるべし。此を卽身成佛とも、煩惱卽菩提とも、生死卽涅槃 とも申。

Regarding the “threefold contemplation in a single mind,” there is the “sequential threefold contemplation” and the “non-sequential threefold contemplation.” I shall not go into detail here. The Flower Garland Sutra refers to understanding and realizing this threefold contemplation as “the triple realm is only the one mind,” and so on. Tiantai taught that all waters flow into the sea. The fact that the Buddha, ourselves, and all sentient beings share the same fundamental nature, with no distinction between them, is called “great wisdom of equality.” The character for “equality” (平) should be understood as “universal.” There is no teaching in all the sutras that surpasses the Dharma gates of the threefold contemplation in a single mind or the three thousand realms in a single thought-moment. Without encountering the Lotus Sutra, how could one possibly attain buddhahood? Although other sutras may distinguish the ten realms from the six realms or the eight realms, they do not provide further details. Regarding the Lotus Sutra, if we continually contemplate in every moment the meaning of the three contemplations in a single mind and the three thousand realms in a single thought-moment, we will realize and manifest the Tathagata of Original Awakening. As the clouds of ignorance clear, the moon of Dharma-nature shines brightly; as the dream of delusion ends, the round moon of original awakening shines pure and clear. Thus, this physical body - born of one’s parents and filled with defilements - will become the eternally abiding Tathagata that has always existed. This is also referred to as “attaining buddhahood with one’s present body,” as “the defilements are themselves awakening,” and as “samsara is itself nirvana.”

此時法界を照し見れば、悉く中道の一理にて佛も衆生も一也。されば天台の所釋に一色一香無非中道と釋し給へり。此時は十方世界皆寂光浄土にて、何の處をか彌陀・藥師等の浄土とは云ん。是を以て法華經に是法住法位世間相常住と説給ふ。さては經をよまずとも、心地の觀念計にて可成佛歟と思たれば、一念三千の觀念も、一心三觀の觀法も、妙法蓮華經の五字に納れり。妙法蓮華經の五字は、又我等が一心に納て候けり。天台の所釋に此妙法蓮華經者本地甚深之奥藏、三世如來之所證得也と釋したり。さて此妙法蓮華經を唱る時、心中の本覺の佛顯る。我等が身と心をば藏に譬へ、妙の一字を印に譬へたり。天台の御釋に發祕密之奧藏稱之爲妙。示權實之正軌故號爲法。指久遠之本果喩之以蓮。會不二之圓道譬之以華。聲爲佛事稱之爲經釋し給、又妙者褒美不可思議之法也。又妙者十界十知權實之法妙云云。經の題目を唱ると觀念と一なる事得心がたしと、愚癡の人は思給ふべし。されども天台止二而於説默と云へり。説者經、默は觀念也。又四教義一云、非但功不唐捐亦能契理之要哉云云。天台大師と申は藥王菩薩也。此大師説而觀而と釋し給ふ。自元天台の所釋に因緣・約敎・本迹・觀心の四種の御釋あり。四種の重を知ずして、一しな（種）を見たる人、一向本述をむね（旨）とし、一向觀心を面とす。

At this time, if we look upon the Dharma-realm, we see that everything is based on the single principle of the Middle Way, and that the Buddha and all sentient beings are one. Therefore, in the Tiantai interpretation, it is explained that every color and every fragrance is none other than the Middle Way. At this time, all worlds in the ten directions will be Pure Lands of Tranquil Light; why should we call them the Pure Lands of Amitabha or Medicine Buddha? This is why the Lotus Sutra teaches that “These dharmas abide in their dharma positions, so their worldly marks ever abide.” If so, I wondered whether one can attain buddhahood through the contemplation of the mind, even without reading the sutra? The contemplation of the mind of the three thousand realms in a single thought moment and the contemplation of phenomena of the threefold contemplation in a single mind are contained within the five characters of myo, ho, ren, ge, and kyo. The five characters of myo, ho, ren, ge, and kyo are also contained within our one mind. According to Tiantai’s interpretation [in the Profound Meaning of the Lotus Sutra], this Sutra of the Lotus Flower of the Wonderful Dharma is described as the extremely profound inner treasury of the original state, attained by the Tathagatas of the three times. Now, when one chants this Sutra of the Lotus Flower of the Wonderful Dharma (myo ho ren ge kyo), the Buddha of original awakening within one’s mind is revealed. Our bodies and minds are comparable to a treasury, and the single character myo to a seal. According to Tiantai’s interpretation [in the Profound Meaning of the Lotus Sutra], “The opening of the secret inner treasury is called wonderful (myo). It demonstrates the correct way of utilizing the provisional and the true; hence, it is called the Dharma (ho). Pointing out the original effect of the remotest past, the metaphor of the lotus (ren) is used. The perfect way that is a unity and non-dual is likened to a flower (ge). The voice that does the Buddha’s work is called sutra (kyo).” He also says, “[The character for] wonderful (myo) praises the inconceivability of the Dharma.” It also says that “wonderful” (myo) is the Wonderful Dharma of the ten realms and ten suchnesses of the provisional and the true [teachings]. When chanting the sacred title (daimoku) of the sutra, we should understand that this is the same as contemplation of the thought-moment. Foolish people should consider this. However, the second [fascicle] of Tiantai’s Great Calming and Contemplation speaks of both expounding and silence. “Expounding” is the sutra (kyo), “silence” is contemplation of the thought-moment. Also, The Meaning of the Four Teachings says, “Not only will one’s efforts not be wasted, but they will also enable one to conform to the essence of the principle.” Great Master Tiantai was none other than Medicine King Bodhisattva. This Great Master explained expounding and contemplating. According to the interpretation of the Tiantai school, there are four guidelines for interpreting [the sutra]: in terms of causes and conditions, the arrangement of the teachings, the Original and the Trace, and contemplation of the mind. Those who, without knowing the four guidelines, see only a single kind, one-sidedly take the Origin and Trace as the main point, or one-sidedly take the contemplation of the mind as their primary focus.

法華經に法・譬・因縁と云事あり。 法説之段に至て諸佛出世の本懷、一切衆生成佛の直道と定む。我のみならず、一切衆生直至道場因縁也と定給は題目也。されば天台玄一會衆善之小行歸廣大之一乘。廣大と申は不殘引導し給を申也。假使釋尊一人本懷と宣給とも、等覺以下は仰で可信此經。況や諸佛出世の本懷也。

In the Lotus Sutra, there is the [expounding of the] Dharma, there is [the expounding of] parables, and there is [the expounding of] causes and conditions. In the section on the expounding of the Dharma, the original purpose of all buddhas appearing in the world and the direct path to the attainment of buddhahood for all sentient beings are established. Not only for himself, but for all sentient beings, [the Buddha] established the daimoku as the causal condition for directly arriving at the place of awakening. Therefore, the first [fascicle of] Tiantai’s Profound [Meaning of the Lotus Sutra says], “The minor practices of myriad virtues are gathered up and returned to the One Vehicle of great breadth.” “Great breadth” means that everyone will be guided, with none left behind. Even if Shakyamuni, the World Honored One, alone were to declare this to be his original purpose, those at the stage of preliminary awakening and below should still revere and have faith in this sutra. How much more so, since it is the original purpose of all buddhas appearing in the world.

禪宗は觀心を本懷と仰ぐとあれども、共は四種の一面也。一念三千・一心三觀等の觀心計法華經の肝心なるべくば、題目に十如是を置くべき處に、題目に妙法蓮華經と置れたる上は不及子細。又當世の禪宗は敎外別博と云給かと思へば、又捨られたる圓覺經等の文を引るゝ上は、於實經文御綺に及ぶべからず候。智者は讀誦に觀念をも竝ぶべし。愚者は題目計を唱ふとも可會此理。

The Zen school reveres the contemplation of the mind as the original purpose, but it is only one aspect of the four guidelines. If contemplation of the mind, e.g. the three thousand realms in a single thought-moment or the threefold contemplation in a single mind, were the main point of the Lotus Sutra, then the ten suchnesses would be in the daimoku, but since the daimoku is Sutra of the Lotus Flower of the Wonderful Dharma (myo ho ren ge kyo), there is no need to go into further detail. Furthermore, we might consider that the Zen school at this time is said to be “a separate transmission outside the teachings,” but then they cite passages from the Perfect Enlightenment Sutra and others, which they have abandoned, so they are no match for the beautiful passages of the true sutra. The wise should combine chanting with contemplation. Even the foolish, if they chant the daimoku, can grasp this principle.

此妙法蓮華經者我等が心性、總しては一切衆生の心性八葉之白蓮華の名也。是を敎給ふ佛の御詞也。無始より以来、我が身中の心性に迷て生死を流轉せし身、今此經に値ひ奉て、三身卽一の本覺の如來を唱るに顯れて、現世に其内證成佛するを卽身成佛と申す。死すれば光を放つ、是外用の成佛と申す。來世得作佛とは是也。

This Sutra of the Lotus Flower of the Wonderful Dharma (myo ho ren ge kyo) is the name of the eight-petalled white lotus flower that is our mind nature and, in general, the mind nature of all sentient beings. These are the words of the Buddha’s teaching. Since time without beginning, we have been wandering through the cycle of birth and death, deluded about the mind nature within ourselves. Now we have encountered this sutra. When we chant it, the Tathagata of original awakening of the three bodies in one is manifest. Within this life, our inner realization and attainment of buddhahood is called “to attain buddhahood with one’s present body.” Upon death, one emits light; this is called the external function of the attainment of buddhahood.” This is what it means to become a buddha in the next life.

略擧經題玄收一部とて一遍は一部云云。妙法蓮華經と唱る時、心性の如來顯る。耳にふれし類は、無量阿儈祇劫の罪を滅す。一念も隨喜する時卽身成佛す。縱ひ不信種と成り熟と成り必ず依之成佛す。妙樂大師云、若取若捨經耳成緣或順或違終因斯脫云云。日蓮云、若取若捨或順或違之文銘肝詞。法華經に若有聞法者等と說れたるは是歟。旣に聞者と說れたり、觀念計にて成佛すべくは若有觀法者と說るべし。

“Briefly mentioning the sutra’s title, its profundity gathers up the whole” means that one recitation [of the title] is the whole [sutra]. When one chants the Sutra of the Lotus Flower of the Wonderful Dharma (myo ho ren ge kyo), the Tathagata of the mind nature is manifested. Those who hear this teaching will eradicate the transgressions accumulated over immeasurable asamkhya kalpas. When we rejoice for even a single thought-moment, we attain buddhahood with our present body. Even if one has no faith, by receiving the seed, it will mature, and one will inevitably attain buddhahood through this. The Great Master Miaole said, “Whether taken up or abandoned, by hearing this sutra one obtains a causal connection; whether going along with it or going against it, in the end, it will be the cause  for liberation.” Nichiren says, “These words, ‘whether taken up or abandoned … whether going along with it or going against it…’ should be engraved on our hearts. Is this what is meant by the passage in the Lotus Sutra that says, “If there are those who hear the Dharma [there is none who will not attain buddhahood]”? [The sutra] has already spoken of those who hear [the Dharma], so if buddhahood could be attained through the contemplation of the mind, then it would have spoken of those who contemplate the Dharma.

只天台の御料簡に十如是と云は十界なり。 此十界は一念より事起り、十界の衆生は出來たりけり。此十如是と云は妙法蓮華經にて有けり。 此娑婆世界は耳根得道の國也。以前に申す如く當知身土云云。一切衆生の身に百界千如三千世間を納むる謂を明が故に、是觸耳一切衆生は得功德衆生也。一切衆生と車は、草木瓦礫も一切衆生之内歟(有情非情)。抑草木は何ぞ。 金錍云一草一木 一礫一塵各一佛性各一因果具足緣了等云云。

However, according to the interpretation of Tiantai, the ten suchnesses refer to the ten realms. These ten realms arise from a single thought, and thus, sentient beings within the ten realms come into being. These ten suchnesses are found in the Sutra of the Lotus Flower of the Wonderful Dharma (myo ho ren ge kyo). This Saha world is the land where the way is attained through the faculty of hearing. As I cited previously, “You should know that the body and the land [are the three thousand realms in a single thought-moment.” Because it is made clear that the persons of all sentient beings contain the hundred realms, thousand suchnesses, and three thousand worlds, all sentient beings who hear this are those who will attain merit. All sentient beings and [adherents of the different] vehicles, as well as grass and trees, tiles and stones, are included within [the phrase] “all sentient beings” (i.e., it is inclusive of sentient and insentient). Furthermore, regarding grass and trees, The Diamond Scalpel says, “Every blade of grass, every tree, every pebble, and every particle of dust possesses buddha-nature; each has its own cause and effect, complete with the necessary conditions.”

法師品始云無量諸天。龍王。夜叉•乾闥婆阿脩羅•迦樓羅•緊那羅•摩睺羅伽•人與非人及比丘。比丘尼。聞妙法華經一偶一句乃至一念隨喜者我皆與一授阿耨多羅三藐三菩提記云云。非人者總じて人界の外、一切有情界とて心あるもの也。況や人界をや。法華經の行者は如修行せば、必一生の中に一人も不殘可成佛。譬ば春夏田を作るに早晩あれども、一年の中には必ず納え。

The beginning of the “Teacher of the Dharma” chapter says, “Do you see this great assembly of innumerable gods, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, and the monks, nuns … any of them hears even a verse or phrase of the Sutra of the Lotus Flower of the Wonderful Dharma and has a single moment of rejoicing, I will assure him of his future buddhahood, saying to him, ‘You will be able to attain unsurpassed, perfect, and complete awakening.” Non-human beings, in general, refer to those with a mind within the realm of all sentient beings but who are outside the human realm. How much more so, then, are those in the human realm included [among all sentient beings]? If practitioners of the Lotus Sutra practice like this, then every one of them, in this lifetime, can attain buddhahood without exception. For example, though the timing of planting spring and summer crops may vary, they are always harvested within the year.

法華の行者も上中下根あれども、必ず一生の中に證得す。玄一云上中下根皆與記別云云。觀心計にて成佛せんと思ふ人は、一方かけたる人也。況や敎外別傳の坐禪をや。法師品云藥王多有人在家出家菩薩道若不能得見聞讀誦書持供養是法華經者當知是人未善行菩薩道。若有得聞是經典者乃能善行菩薩之道云云。觀心計にて成佛すべくんば、爭か見聞讀誦と云んや。此經は專以聞爲本。凡此經不簡悪人・女人・二乗・闡提。故に皆成佛道とも云ひ、又平等大慧とも云。善悪不二・邪正一如と聞處にやがて內證成佛す。故に卽身成佛と申、一生に證得するが故に一生妙覺と云ふ。不知義人なれども、唱ふれば唯佛與佛悅給ふ。我卽歡喜諸佛亦然云云。百千合せたる藥も、口にのまざれば病不愈。藏に寶を持ども開く事をしらずしてかつへ、懷に藥を持ても飮ん事をしらずして死るが如し。如意寶珠と云玉は、五百弟子品の此經の德も又如此、觀心を竝て讀は不及申。

Although practitioners of the Lotus Sutra may have varying capacities - superior, average, or dull - they will all attain realization within this lifetime. Fascicle one of the Profound Meaning of the Lotus Sutra says, “Those of superior, average, or inferior capacities will all be given the assurance [of future buddhahood].” Those who believe they can attain buddhahood through contemplation of the mind (shikan) are one-sided in their thinking. How much more so, those who practice the sitting meditation (zazen) of the “separate transmission outside the teachings.” The “Teacher of the Dharma” chapter says, “Medicine King! Although many householders and those who have gone forth practice the bodhisattva way, if they cannot see, hear, read, recite, copy, keep, or make offerings to the Lotus Sutra, know that such people have not yet properly followed the bodhisattva way. If they can hear this scripture, then they will be able to practice the bodhisattva way properly.” If one is to attain buddhahood through contemplation of the mind, why speak of seeing, hearing, reading, and reciting? This sutra is based solely on hearing. Therefore, this sutra does not discriminate against evildoers, women, adherents of the two vehicles, or icchantika; therefore, it is said that all may attain the buddha way, and it is also called the great wisdom of equality. Upon hearing the teachings about the non-duality of good and evil and the oneness of right and wrong, one eventually attains buddhahood through inner realization. Therefore, it is called “attaining buddhahood with one’s present body,” and because this realization is attained in a single lifetime, it is called “supreme subtle awakening in a single lifetime.” Even though one may not know what it means, if one chants it, one will experience the joy that “only a buddha together with a buddha” can share. [As the Buddha says,] “I shall rejoice, and so will all the other buddhas.” Even a hundred or a thousand medicines combined will not cure an illness if they are not taken. It is like having a treasure in a storehouse but not knowing how to open it, so that one goes hungry; or having medicine in one’s pocket but not knowing how to take it, so that one dies. The virtue of this sutra is like the jewel called the wish-fulfilling gem described in the “Assurance of Future Buddhahood of the Five Hundred Disciples” chapter. Needless to say, one should read it alongside contemplation of the mind.

雖不觀念始に申つるごとく、所謂諸法如是相如云云と讀時は、如は空の義なれば、我身の先業にうくる所の相性體力、其所具八十六使の見惑、八十一品の思惑、其空報身如來也。

Even if one does not contemplate thought, as stated at the beginning, when reading the passage about the suchness of all dharmas that begins with “This appearance is suchness (ze so nyo)…,” because “suchness” means emptiness, the emptiness of the appearance, nature, entity, power, etc. of our past karma, as well as the deluded views of the eighty-eight defilements of views and the eighty-one degrees of deluded attitudes, are all the reward-body tathagata.

所謂諸法如是相云云とよめば、是假の義なれば、我が此身依先業、受たる相性體カ云云。其具したる塵沙の惑、悉く卽身應身如來也。

When reading the passage about all dharma that begins with “Suchness is this appearance (nyo ze so)…,” because this means provisionality, our appearance, nature, entity, power, etc. is received due to our past karma. All the delusions as innumerable as grains of sand inherent in it are the accommodative-body tathagata.

所謂諸法如是と讀時は、是中道の義に順じて、依業所受相性等云云。 其に隨たる無明皆退て卽身法身の如来と開心。

When reading the passage about all dharmas as “[Their appearance and] suchness are thus (so nyo ze)…,” because this conforms to the meaning of the middle way, our appearance, nature, etc. is received due to our past karma. When all the ignorance associated with these tendencies recedes, one’s mind opens to reveal the tathagata of the Dharma-body.

此十如是三轉によまるゝ事、三身卽一身・一身卽三身の義也。三に分るれども一也、一に定れども三也。

These ten suchnesses, as they relate to these three recitations, mean that the three bodies are one body, and one body is the three bodies. Though distinguished into parts, it remains one; though established as one, it is also three.