Difference between revisions of "Three mystic principles"
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[[三妙]] (Jpn [[san-myo]] ) | [[三妙]] (Jpn [[san-myo]] ) | ||
| − | The | + | The [[true cause]], [[true effect]], and [[true land]], indicated in the "[[Life Span]]" (sixteenth) [[chapter]] of the [[Lotus Sutra]]. The first three of the ten {{Wiki|mystic}} {{Wiki|principles}} of the [[essential]] [[teaching]] ([[latter]] half of the [[sutra]]) formulated by [[T'ient'ai]] (538-597) in the part of The [[Profound Meaning of the Lotus Sutra]] in which he interprets the [[word]] [[myo]], meaning wonderful or {{Wiki|mystic}}, of [[Myoho-renge-kyo]], the title of the [[Lotus Sutra of the Wonderful Law]]. |
| − | The | + | The [[true cause]] is the practice that [[Shakyamuni Buddha]] undertook to reach his [[original enlightenment]]. The [[true effect]] is the [[original enlightenment]] that he [[attained]]. The [[true land]] is the place where the [[Buddha]] has been expounding his teachings since his original [[attainment]] of [[enlightenment]]. The fact that the "[[Life Span]]" [[chapter]] teaches these three together is called the {{Wiki|integration}} of the [[three mystic principles]]. |
| − | In his 1273 treatise [[ | + | The {{Wiki|mystic}} [[principle]] of the [[true cause]] is expressed in the passage of the "[[Life Span]]" [[chapter]] that reads, "Originally I practiced the [[bodhisattva way]], and the [[life span]] that I acquired then has yet to come to an end." The {{Wiki|mystic}} [[principle]] of the [[true effect]] is shown in the passage, "Since I [[attained]] [[Buddhahood]], an extremely long period of [[time]] has passed." The passage that indicates the {{Wiki|mystic}} [[principle]] of the [[true land]] is, "Ever since then I have been constantly in this [[saha world]], preaching the Law, [[teaching]] and converting." |
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| + | In his 1273 treatise The [[Object of Devotion for Observing the Mind]], [[Nichiren]] explains the significance of the [[three mystic principles]]: | ||
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| + | "He [the [[Buddha]] of the {{Wiki|theoretical}} [[teaching]]] revealed the hundred [[worlds]] and thousand factors [[inherent]] in [[life]], but he did not expound their [[eternal]] [[nature]].... The [[difference]] between the {{Wiki|theoretical}} and the [[essential]] teachings is as great as that between [[heaven]] and [[earth]]. The [[latter]] reveals the {{Wiki|eternity}} of the [[Ten Worlds]] and, further, the [[realm]] of the {{Wiki|environment}}" (368). | ||
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| + | The [[true cause]] {{Wiki|signifies}} the nine [[worlds]] eternally [[inherent]] in [[life]], and the [[true effect]], the [[Buddhahood]] eternally [[inherent]] in [[life]]. Together they reveal the {{Wiki|eternity}} of the [[Ten Worlds]]. The [[true land]] {{Wiki|signifies}} the [[realm]] of the {{Wiki|environment}}, which is also [[eternal]]. These three represent "the actual three thousand [[realms]] in a [[single moment]] of [[life]]. | ||
</poem> | </poem> | ||
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[[Category:Enlightenment]] | [[Category:Enlightenment]] | ||
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Latest revision as of 12:18, 29 January 2015
three mystic principles
三妙 (Jpn san-myo )
The true cause, true effect, and true land, indicated in the "Life Span" (sixteenth) chapter of the Lotus Sutra. The first three of the ten mystic principles of the essential teaching (latter half of the sutra) formulated by T'ient'ai (538-597) in the part of The Profound Meaning of the Lotus Sutra in which he interprets the word myo, meaning wonderful or mystic, of Myoho-renge-kyo, the title of the Lotus Sutra of the Wonderful Law.
The true cause is the practice that Shakyamuni Buddha undertook to reach his original enlightenment. The true effect is the original enlightenment that he attained. The true land is the place where the Buddha has been expounding his teachings since his original attainment of enlightenment. The fact that the "Life Span" chapter teaches these three together is called the integration of the three mystic principles.
The mystic principle of the true cause is expressed in the passage of the "Life Span" chapter that reads, "Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end." The mystic principle of the true effect is shown in the passage, "Since I attained Buddhahood, an extremely long period of time has passed." The passage that indicates the mystic principle of the true land is, "Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting."
In his 1273 treatise The Object of Devotion for Observing the Mind, Nichiren explains the significance of the three mystic principles:
"He [the Buddha of the theoretical teaching] revealed the hundred worlds and thousand factors inherent in life, but he did not expound their eternal nature.... The difference between the theoretical and the essential teachings is as great as that between heaven and earth. The latter reveals the eternity of the Ten Worlds and, further, the realm of the environment" (368).
The true cause signifies the nine worlds eternally inherent in life, and the true effect, the Buddhahood eternally inherent in life. Together they reveal the eternity of the Ten Worlds. The true land signifies the realm of the environment, which is also eternal. These three represent "the actual three thousand realms in a single moment of life.
