On the Eighteen Perfections Chapter9
Written by Nichiren
“Question: When the concentration and insight of the natural enlightenment that is bright in and of itself are carried out, do the doctrines of three thousand realms in a single moment of life and the threefold contemplation in a single mind apply?
“Answer: The views of the two teachers31 do not agree on this point. The chief priest32 says: ‘The [concentration and insight of] the natural enlightenment that is bright in and of itself is the meditation on three thousand realms in a single moment of life. The patriarch of the T’ien-t’ai school [Miao-lo] says that three thousand realms in a single moment of life is employed as a way of understanding.33 Three thousand realms in a single moment of life does not mean that three thousand realms are born from a single moment of life, and it does not mean that a single moment of life is endowed with three thousand realms, nor does it mean that they appear simultaneously, or that they appear in succession. Therefore it is called ‘the eternal truth that is truth uncreated.’
“The reverend priest34 says: ‘With regard to the enlightenment that T’ien-t’ai attained naturally by himself and that is bright in and of itself, there are many different types. . . . The essential truth that is eternal and unchanging as elucidated in the theoretical teaching is also what T’ien-t’ai naturally awakened to by himself. But in T’ien-t’ai’s natural enlightenment that is bright in and of itself, according to his original intention, the characteristics of the three thousand realms in a single moment of life and the threefold contemplation in a single mind are wiped out, and the concepts of a single mind or a single moment of life come to an end. At this point there is neither understanding nor practice.35 When one passes through the threefold succession of teaching, practice, and enlightenment, in the category of practice, one begins meditation on the three thousand realms in a single moment of life. Therefore, in the ten chapters of Great Concentration and Insight, in the seventh chapter [which deals with correct meditation], the method of attaining the insight into three thousand realms in a single moment of life is explained for the first time. This is because it is necessary to set up the various stages in the progress from cause [the nine worlds] to effect [Buddhahood].’
“In the Great Teacher T’ien-t’ai’s transmitted teaching on his inner enlightenment, it states: ‘The third type of concentration and insight36 is not a doctrine that can be transmitted to others.’37 Therefore we must understand that the concentration and insight that concerns T’ien-t’ai’s inner enlightenment does not imply the transmission of any teaching.
“At present, what is described in Great Concentration and Insight is from beginning to end in all cases matters pertaining to teaching and practice and not matters that concern the category of enlightenment.
“In the teachings transmitted from the teacher Hsüan-lang of Fu-chou of the K’ai-yüan era, it is stated: ‘When words are used to carry out the transmission, then both practice and enlightenment become a matter of teaching. When the mind is employed to perform meditation upon them, the teaching and enlightenment become the embodiment of practice. And when enlightenment is employed to transmit them, then both teaching and practice are inconceivable.’38
“Students of later times must keep these words in mind and not forget them! This point represents the true intention of the school, the original aim that lies behind the establishment of the teachings. The basic doctrines set forth by the reverend priest [Tao-sui] in the Chen-yüan era have their source in this.”
Notes
31. Tao-sui and Hsing-man.
32. It is not clear whether the chief priest refers to Tao-sui or Hsing-man.
33. On “Great Concentration and Insight.”
34. “The reverend priest” probably refers to Tao-sui.
35. T’ien-t’ai’s original intention lies in the enlightenment of inconceivable truth that he attained and that transcends the scope of all doctrines and practices. He expounded doctrines and practices in order to help his disciples attain the same enlightenment.
36. Daily Records of the Transmission records the teaching Tao-sui transmitted to Dengyō, which classifies “concentration and insight” into the three categories of teaching, practice, and attainment (enlightenment). The third type of concentration and insight refers to “concentration and insight applied to enlightenment,” which represents T’ien-t’ai’s enlightenment and therefore cannot be explained in words. One attains this third type, gaining the insight into the truth in one’s mind, only through concentration and insight applied to study and practice.
37. Source unknown.
38. Source unknown. This passage explains that the three types of concentration and insight are mutually related. None of the three is independent from the others.