northanger (northanger) wrote,

ichinen sanzen

practiced the soka gakkai version of nichiren shonin buddhism for many years. my basic understanding then of ichinen sanzen: ten worlds x ten worlds x ten factors x three realms = three thousand worlds. explaining this in my own words:

every moment is ichinen sanzen : ichinen sanzen enfolds every moment + every moment leads to enlightenment + having one mind discover in all moments the moment of enlightenment - the buddha exists, infinitely, in every moment offering all beings (sentient and non-sentient) enlightenment appropriate to the moment.

(ok, dumb maybe, but i'm trying!) what got me on this? ah.........HOLLOW MEN! yes, hollow men. thanks k-punk for the god is dead pointer.

fidelity to your conviction made me think of consistency from beginning to end. forgive any fuzzy flakiness attempting to explain this concept. imo, this has direct ties to the emerging asteroids #731 and #732. so there's a huge influx of ... stuff ... here for me.

Nyo ze honmak^kukyo to appears in the 2nd, or Hoben chapter, of the Lotus Sutra (see wikipedia; sacred texts). Also called: Expedient Means. EM means that the Buddha uses whatever means necessary to lead all beings to enlightment—even if it's a "lie".

28 chapters in the lotus sutra: first 14 represents temporary gateway, last 14 represents original gateway. soka gakkai recites the Hoben (2nd) and Juryo (16th) chapters of the Lotus Sutra daily. Nichiren writes about this in the Recitation of the Hoben and Juryo Chapters gosho.

happy to discover new translations of Nichiren's gosho by Martin Bradley last night at that, imho, further expands the idea of ichinen sanzen. a constellation of concepts are integrated in the idea of ichinen sanzen and include: the lifespan of the buddha, the possibility of inanimate objects obtaining enlightenment, ten worlds, ten worlds in ten worlds, ten factors, three realms, ... yada.

relevant passage, Hoben chapter:

But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.

see ten such qualities: The ten such qualities are, according to the Dharma Flower Sutra, the essential qualities that are present in everything that exists – a lateral and objective view of all dharmas as well as playing a vital role in the teaching of the one instant of thought containing three thousand existential spaces. (1,2,3,4,5,6,7,8,9) 10. Such a final superlative which is equally present from the first to the last of these nine such qualities - the real aspect of the middle way. [what is lateral equivalent to?]

at the Nichiren Shoshu website, The Doctrines and Practice of Nichiren Shoshu, The Inscription of the Dai-Gohonzon of the High Sanctuary of the Honmon Teaching:

The Dai-Mandala is the manifestation of the doctrine of Ichinen-sanzen {2}.

{2} The doctrine of Ichinen sanzen signifies that three thousand conditions of life are contained within a single moment of mind. Historically, this doctrine was originally formalized by the Great Teacher T'ien-t'ai. But this doctrine itself was actually concealed in Shakyamuni's Lotus Sutra. From the viewpoint of Nichiren Daishonin's Buddhism, T'ien-t'ai's doctrine is a theoretical or inferior one. In the Gosho, the Daishonin stated, "His essential teaching is my theoretical teaching." (Gosho, p. 1682) Thus, the ultimate sole essential entity of Ichinen sanzen is the Dai-Gohonzon as is described in the second silent prayer of Gongyo. It is referred to as the "entity of Ichinen sanzen” in "The Liturgy of Nichiren Shoshu," p. 33.

and from The Doctrine of Ichinen Sanzen:

At each moment, life is endowed with the Ten Worlds. Concurrently, each of the Ten Worlds is endowed with all the others. Therefore, an entity of life actually possesses one hundred worlds. Each of these worlds possesses, in turn, thirty realms. This means that in the one hundred worlds there are three thousand realms. "Three thousand realms" might also be read as "three thousand factors." But the number is the same. The only difference lies in the method of expansion. The three thousand realms of existence are all possessed by a single entity of life. If there is no life, that is the end of the matter. If however, there is even the slightest bit of life, it contains all the three thousand realms.... This is what we mean when we speak of the "region of the unfathomable."

The principle of Ichinen sanzen begins with an understanding of the mutual possession of the Ten Worlds or states of existence.

Nyoze so is form, appearance or behavior that we can see .... Nyoze ho is a manifest effect that appears when a latent effect becomes manifest. Nyoze hon-makku-kyoto illustrates that Nyoze so and Nyoze ho are ultimately equal.

Actual Ichinen Sanzen is the Buddha's ultimate realization of the oneness of Kuon ganjo and the Age of Mappo, the fusion of objective reality and subjective wisdom, and the Entity of the Law (Nam-Myoho-Renge-Kyo) itself.

i always understood ichinen sanzen as the three thousand worlds. uses the phrase, three thousand existential spaces.

One instant of thought containing three thousand existential spaces

The whole of existence; the utterness of the Dharma.

In every instant of life or mind of all non-sentiency and sentient life there is the whole of both subjective and objective existence. The three thousand, which originally was a concept of Indian origin is a term used by the Tendai and Nichiren teachings to express the totality of life. To arrive at this number one begins with the ten dharma realms which refer to the environment, determined by karma, of ten categories of sentient being: hell; hungry demons; animals; ashuras; human beings; devas; hearers of the voice; those awakened by affinities; bodhisattvas; Buddhas. Each one of these ten realms contains the other nine in itself so that there are a hundred realms in total. These hundred realms are conditioned by the ten such qualities: appearance; nature; substance; strength; action; cause; affinity; fruition; requital and the final superlative that is equally present in the other nine such qualities. Multiplied by these ten such qualities the total becomes one thousand. All these various subjective mental states and their various conditions due to the ten such qualities, take place in three kinds of existential space. Firstly, the existential space of sentient beings: according to the fifth fascicle of Tendai’s Universal Desistance from Troublesome Worrying in Order to See Clearly, an existential space implies that there are other existential spaces which reveal the differences between each of the ten realms from the Buddha realm to that of hell. Secondly, the existential realm of the five aggregates which are the reciprocal differences between our physical appearance, our perceptions, thoughts, volition and ways of knowing. Thirdly, the existential space of abode and terrain, which may be understood as that whilst hellish beings live in hell, human beings inhabit the world of mankind. With these three kinds of existential space, the thousand subjective mental states become three thousand life conditions and their respective environments. Since existence cannot be separated from mind this one instant of thought containing three thousand existential spaces is understood as being the utterness of both animate and inanimate existence: it follows that nothing can exist outside it. [See: Ten realms, the; Ten such qualities, the; and Three kinds of existential space, the]

the word desistance appears in the following documents at this site. It also appears here:

There are preachers of death: and the earth is full of those to whom desistance from life must be preached. Full is the earth of the superfluous; marred is life by the many-too-many. May they be decoyed out of this life by the "life eternal"! "The yellow ones": so are called the preachers of death, or "the black ones." But I will show them unto you in other colours besides. There are the terrible ones who carry about in themselves the beast of prey, and have no choice except lusts or self-laceration. And even their lusts are self-laceration. They have not yet become men, those terrible ones: may they preach desistance from life, and pass away themselves! —Thus Spake Zarathustra, IX The Preachers of Death, Friedrich Nietzsche

the title of the lotus sutra in chinese characters is MYOHO RENGE KYO (this also appears at the beginning of every chapter?). Nichiren Daishonin discovered that NAMU MYOHO RENGE KYO was the embodiment of enlightenment and his gohonzon are enscribed with NAMU MYOHO RENGE KYO down the center. provides a gohonzon gallery, lotus sutra links & writings by Rev. Ryuei Michael McCormick (What is the Gohonzon, Who's Who on the Gohonzon?, Great Mandala Eye Opening Ceremony). first article explains relationship of the individual to the buddha, to the gohonzon, to namu myho renge kyo, to awakening, etc. touching upon the complexity of the moment of enlightenment.

maybe another way to get ichinen sanzen? earlier today reading Bastart's, Making the Invisible Visible - Magical Language for New Magical Awareness:

Futurestance: refers to seemingly coincidental events in the present which are actually caused by events in the future trying to happen themselves into existence, or which may already have happened, and are simply inserting themselves into history. (my emphasis)

contrast this with...

Nichiren called this Dai-honzon the "Wonderful Original Cause" for a simple reason: It is the Original Cause of Enlightenment of all Buddhas in the past, present and future. We are the present and also the future. (source; my emphy)



slavoj zizek

[An Interview with Slavoj Zizek] [Slavoj Zizek] [European Graduate School Faculty]

the zizek interview makes a distinction about sacrificial death not being the same in all religions:

"What interests me is how precisely to distinguish Christ's death from this old boring topic—and all the old materialist critics of Christianity like to point this out: what's the big news, don't you have this sacrificial death of God in all pagan religions? Ah ah! You don't. The structure is totally different if you read it closely: already at the most superficial level, after Christ's death what you get is Holy Spirit, which is something totally different than in previous societies. All this about Isis, and so on, this rather boring circular myth, where basically god dies . . . you know, it's like, people are disordered, things go bad, but then there is the phoenix, everything is good again—no wonder this version is so popular, like even in The Lion King, where you have a kind of Hamlet-version where king dies, son redeems, there is a new king and so on . . . Christianity precisely is not this."

what i appreciate about k-punk's focus in this post (zizek & badiou on the dreaded topic of christianity) is that, well, rotflmao, you really can't leave it in the hands of christians. ok, you see the evil in christianity. we that get this, would like to start a new conversation? can this be done without triggering everyone? hey, can we get hyperstitional? hell, why not.

it is the nature of the state to be highly concerned with the nature & content of its religion. they deal with the outer aspect of religion allowing homogenous cultures to emerge. the romans were good at this. (maybe, the strategy to reject all things from the state is inadequate? because this line of escape is trackable? are we talking about a line of flight vs. a line of escape? what's the diff? we (badiou/zizek) are not talking religion we're talking strategy & tactics ... are they?). can we identify a faith that is outside the state because, by its nature, this faith has the critical aspect of inwardness (and therefore untrackable)? is this inward-directed faith revolutionary? i say yes. this is the realm of ichinen sanzen.

A Thousand Plateaus contrasts rhizomatic thinking with arbolic thinking. “A Thousand Plateaus is organized around the distinction between 'arborescent' and 'rhizomatic'. The 'arborescent' model of thought designates the epistemology that informs all of Western thought, from botany to information sciences to theology. . . .” (Best and Douglas 1991, 98) Arbolic thought is said to be linear, hierarchic, sedentary, and full of segmentation and striation. Arbolic thought is State philosophy. It is the force behind the major sciences. Arbolic thought is represented by the tree-like structure of genealogy, branches that continue to subdivide into smaller and lesser categories. Arbolic thought is vertical and stiff. Rhizomatic thought is non-linear, anarchic, and nomadic. “Deleuze's thought is radically horizontal.” (Lechte 1994, 102) Rhizomes create smooth space, and cut across boundaries imposed by vertical lines of hierarchicies and order. Rhizomatic thought is multiplicitous, moving in many directions and connected to many other lines of thinking, acting, and being. Rhizomatic thinking deterrorializes arbolic striated spaces and ways of being. Rhizomes are networks. Rhizomes cut across borders. Rhizomes build links between pre-existing gaps between nodes that are separated by categories and order of segmented thinking. “A rhizome ceaselessly establishes connections between semiotic chains, organizations of power, and circumstances relative to the arts, sciences, and social struggles.” (Deleuze and Guattari 1987, 7) [rhizomatic]

contrast this with...

Myôhô renge kyô, the Sutra on the Lotus Flower of the Utterness of the Dharma [the Sutra that is made up of the vertical threads that constitute the realms where existence takes place into which is woven the filament of the simultaneousness of cause and effect that is symbolised by the lotus flower which becomes the entirety of existence] ... It is the mandala that is kneaded and soaked in the gateway to the dharma of the one instant of thought containing three thousand existential spaces that is quite unknown even in the dreams of the scholars of the present age whose learning is incomplete. Tendai, Myôraku and Dengyô understood this teaching but they did not propagate it. They played down and de-emphasized the doctrine of the single colour and the single odour whispering that it would confound the ears and shatter the minds of those who were attached to the provisional teachings. Instead they advocated that people should adhere to the Sutra on the Lotus Flower of the Utterness of the Dharma with its all-inclusive and direct meditation of the desistance from troublesome Worries in order to see clearly. Therefore by making manifest the Buddha nature of plants and trees means that those who have died can have their Buddha natures made manifest also. These gateways to the dharma are known to a few people only. What this amounts to is that through not knowing the implications of the Dharma Flower Sutra other gateways to the dharma can become misleading. On all accounts these teachings must not be forgotten or lost. With awe and respect. [gosho]


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