by Rev. Shobo Sakata
It is a well known fact that the enlightened, mind of T'ien-t'ai the Great led his profound wisdom and insight into the ultimate truth of reality and the formation of the concept of the threefold truth.
Some Buddhist scholars have criticized that the concept of the three-fold truth is lacking in literary support from the sutras, pointing out that none of the sutras, and especially the Lotus Sutra, have any direct statement of the threefold truth; that is, the Emptiness Truth, the Conventional Truth, and the Middle Truth. However, what T'ien-t'ai the Great wishes to emphasize is that, although the terminology of the threefold truth is not used in the sutras, this is the underlying concept and the fundamental teaching of the Dharma expounded by the Buddha.
In this respect, T'ien-t'ai the Great says that those who simply pay attention to words and phrases fail to grasp the underlying concept and the fundamental essence of the Buddha's teachings.
Other scholars have also pointed out that the ten suchlike characteristics (Ju-Nyo-Ze) stated in the Hoben Chapter of the Lotus Sutra, which construct the frame of the threefold truth, are not expounded in the Sanskrit text of the Lotus Sutra. In my option, this is a totally absurd statement.
This is because Kumarajiva's enlightened life led him to translate the Sanskrit text of the Lotus Sutra in such a way that the ten suchlike characteristics are absolutely necessary to explain the fundamental essence of the reality which is implicitly expressed in the Lotus Sutra. The same holds true for T'ien-t'ai. The profound wisdom and insight emanating from his enlightened mind caused him to perfectly grasp the ultimate truth of reality embedded in the Lotus Sutra.
Here I wish to express my understanding of the threefold truth on the basis of The Profundity of the Essential Meaning of the Lotus Sutra (Hokke-Gengi) written by T'ien-t'ai the Great.
It is an undeniable fact that T'ien-t’ai was inspired to develop the threefold truth by the State Protecting Wisdom Sutra, the Bodhisattva's True Practice Sutra, and The Chu-ron. In his commentary on the Vimalakirti Sutra, he explicitly identified the theory of the threefold truth with the formulation of the three truths which are preached in these three writings. He states in his commentary on the Vimalakirti Sutra:
The name and meaning of the threefold truth comes from The State Protecting Wisdom Sutra, the Bodhisattva's True Practice Sutra, and The Middle Doctrine (Chu-ron) by Nagarjuna. The threefold truth is, first, the truth of existence; second, the truth of non-being; and third, the supreme truth of the Middle Way.
The truth of existence' refers to reality as perceived in the mind of ordinary people in the mundane world. This is called the 'truth of existence' and is also called the 'mundane (conventional) truth.' 'The truth of non-being' refers to reality as perceived in the mind of people who have transcended the mundane world. This is called the ‘truth of non-being' and is also called 'the real truth' or 'the emptiness truth.' 'The supreme truth of the middle path' refers to reality as perceived by all Buddhas and Bodhisattvas. This is called 'the supreme truth of the middle path' and is also called ‘the one real truth.' T'ien-t'ai the Great also explicitly identifies the verse in The Chu-ron with the real, the mundane and the supreme truth. He writes:
The Chu-ron verse states, 'All things (all Dharmas) which arise through conditioned co-arising I explain as emptiness.' This refers to the real truth. 'Again, it is a conventional designation' refers to the mundane truth. 'Again, it is the meaning of the middle path' refers to the supreme truth of the middle path. This verse thus speaks of the meaning of Mahayana and explains reality as the threefold truth.
I truly believe that this famous verse must have inspired T'ient'ai the Great so much as to lead him to develop the concept of the threefold truth. This famous verse in The Chu-ron is very difficult for me to understand and to explain its underlying meanings. But, I wish to try to explain them because the understanding of this verse will deepen one's knowledge and insight into what the threefold truth really is.
"All things (all Dharmas) which arise through conditioned co-arising. .."
This explains the basic Buddhist concept of causality that "all things" arise through being dependent on causes and conditions. In other words, everything arises due to the interplay of various causes and conditions. Thus “all things" also refers to "all phenomenal existence" or "all quasi-existence in the mundane world.
.... I explain as emptiness. This refers to the real truth. [the emptiness truth; potential]
Emptiness means the total lack of substantial being. Because of this emptiness, there is no element of existence whatsoever which does not arise dependently (i.e., there is no element of existence whatsoever which arises without being dependent on causes and conditions).
Emptiness is not only the absence of anything which exists in and of itself (independently) and never changes, but is also an eternal essence. It is like "zero" (O) in mathematics. Zero has the great and vast potential to create a multitude of mathematical numbers.
"Again, it is a conventional designation" refers to the mundane truth. [the conventional truth]
The conventional designation refers to the fact that the ultimate truth of reality is beyond adequate verbal expression but that we must communicate. Therefore, we name all things and experiences in this mundane world as "existence" in the sense of conditioned, interdependent co-arising. This is called "conventional existence" or "the quasi-existence." This is another way of expressing the concept of conditioned co-arising.
"Again, it is the meaning of the middle path" refers to the supreme truth of the middle path. [the middle truth]
The middle path means to take a course between two extremes. Two possible extremes are the affirmation of substantial Being on the one hand, and the nihilistic denial of all existence on the other. The emptiness truth denies the extreme view of substantial Being, and the conventional truth denies the extreme view of nihilism. Therefore, it is clear that all of these four phrases are different ways to express the same concept. Co-arising, emptiness, conventional existence and the middle path are not four separate realities; they are four ways to express the one true reality; that is, the ultimate truth of reality.
The quotations from T'ien-t'ai given above make it clear that he interprets the ultimate truth of reality as the threefold truth, which is a single unity with three integrated aspects, not three separate aspects.
In pre-Lotus Sutra writings, the separated aspects of the threefold truth are the main subject and the interpenetration of the threefold truth is partially expounded. There are also some sutras which explain nothing about the threefold truth, such as the Tripitaka Sutras. Only the Lotus
Sutra perfectly teaches that these threefold truths are not separate from each other, but integrated parts of a unified reality; the ultimate truth of reality. The threefold truth is not a pyramid of contrasting realities where the middle truth transcends the other two truths, but rather they are the simultaneous aspects of one true reality (the ultimate reality).
The Profundity of the Essential Meaning of the Lotus Sutra (Hokke Gengi) which is one of the greatest works of T'ien-t’ai, explains the threefold truth as follows:
The perfect threefold truth means that it is not only the middle path which completely includes the Buddha-Dharma, but also real and mundane truth. This threefold truth is perfectly integrated; one in three and three in one.
Many sutras contain the meaning of the threefold truth in detail, but the terms (the truth of existence, the truth of non Being and the supreme truth of the middle way) come from
The State-Protecting Wisdom Sutra and The Bodhisattva’s True Practice Sutra.
The Lotus Sutra also contains this meaning. The 16th Chapter states, “Neither alike nor different." This refers to the middle way. "Alike” refers to the real truth (the emptiness truth), and . "different" refers to the mundane truth (the conventional truth).
In reference to the threefold truth as five flavors, the milk (the Sutras in the Kegon period) explain three kinds of threefold truth. Two of them are crude and one is subtle. The cream (the Sutras in the Agon period) have only crude explanations and no subtle ones. The curd (the Sutras in the Hoto period) and butter (the Sutras in the Hannya period) include five kinds of the threefold truth. Four of them are crude and one is subtle.
The Lotus Sutra has only one subtle explanation of the threefold truth. (Subtle signifies that the threefold truths are perfectly integrated with each other. Thus, one truth is in three truths and three truths are in one. Crude means that the threefold truths are separate from each other and are not an integrated unity.)
Resolving the crude, one must realize the one subtle threefold truth. It is incomparable and the absolute subtlety. In this respect, it can be said that the Lotus Sutra embraces all the Sutras, and phenomenal reality is ultimately revealed here. This is the original intention of the Buddha in appearing in this world. In other words, all the Buddha's teachings and doctrines are perfectly consummated in the ultimate truth of reality expounded in the Lotus Sutra.
T'ien-t'ai also explains the threefold truth in relation to the "ten factors" and the "ten worlds" by quoting the verse in The Chu-ron that was referred to above and which I will quote again here:
All things which arise through conditioned co-arising I explain as emptiness.
Again, it is the conventional designation. Again, it is the meaning of the middle
path.
T'ien-t'ai the Great, writing in The Profundity of the Essential Meaning of the Lotus Sutra (Hokke-Gengi), says:
The appearance, nature and so forth of the ten factors [ju nyo ze] of those six destinies from Hell to Heaven [the first six of the Ten Worlds] refer to "all things which arise through conditional co-arising."
The appearance, nature and so forth of those two vehicles and the Bodhisattva of the Shared Teachings refer to "I explain as emptiness [the emptiness truth].
The ten factors of the Bodhisattva of the Tripitaka and of the Distinct Teachings refer to "Again, it is the conventional designation [the conventional
truth ].
The ten factors of the Buddha realm refer to "Again, it is the meaning of the
middle path [the middle truth].
T'ien-t'ai also states that there are three ways of reading these ten factors in the Hoben Chapter (Chapter Two) of the Lotus Sutra depending on the meaning, and that these three ways of reading the ten factors also signify the emptiness truth, the conventional truth and the middle truth. This is the reason why we recite the ten factors three times in the Hoben Chapter today when we are reciting Gongyo.
T'ien-tai uses the simile of a mirror to explain the threefold truth. This simile is very popular among Buddhist scholars even today. The mirror itself signifies the middle truth. Nothing reflected in the mirror means the emptiness truth. Something reflected in the mirror stands for the conventional truth.
I have now explained the outline of the concept of the threefold truth developed through the deep wisdom and insight of T'ien-tai the Great. This threefold truth is the integrated aspect of the ultimate truth of reality. I sincerely hope that you will grasp the outline of the threefold truth concept by reading the above statements of T'ien-t'ai the Great.
In relation to the threefold truth, its practice and its resultant enlightenment, T'ien-t'ai proposes a simultaneous, a spontaneous and an immediate contemplation on the threefold truth. This is called the "contemplation on the threefold truth with one mind." Regarding this he states:
If one contemplates the threefold-truth-yet-one-ultimate reality, the one-ultimate-reality-yet-the-threefold-truth is aroused. This is beyond conceptual understanding. It is neither tentative nor real, includes neither superiority nor inferiority, has no before nor after, is not equal nor distinct, neither great nor small. Therefore, as it says in the Chu-ron verse, “Dharmas which arise through conditional co-arising are identical to emptiness, identical to conventional existence, and identical to the middle path.”
Every time I read The Greatest Meditation on Mind (Maka-Shikan), I am convinced that T'ien-t'ai's advocation of practicing simultaneous, spontaneous and immediate contemplation on the threefold truth is impossible for us today. I think that it is utterly useless and even harmful to do this practice. Even Dengyo the Great abandoned this practice and instead adopted "The Practice of Four Forms of Meditation.”
The concept of Nichiren Daishonin is very different from that of T'ien-tai the Great in relation to the threefold truth, its practice and its resultant enlightenment. Rather than the simultaneous, spontaneous and immediate contemplation on the threefold truth, the Daishonin takes a direct approach to the ultimate truth of reality, which is the object of Nam-Myoho-Renge-Kyo. This is because the threefold truth is perfectly integrated into the ultimate truth of the reality of Nam-Myoho-Renge-Kyo, which is the object of contemplation.
T'ien-tai emphasizes the importance of wisdom in relation to the object and the practice, saying, "Wisdom illuminates the ultimate truth as it truly is. Since the object is subtle, wisdom concerning the object is also correspondingly subtle. . . Wisdom is the basis for practice. . . Wisdom guides practice. The ultimate truth of reality (the object) is the gate by which to enter the wisdom of the Buddha. This gate is the objective reality."
However, the Daishonin emphasizes "faith" instead of wisdom. Please keep in mind, however, that when we speak of "faith" in Nichiren Shoshu, we do not mean "unquestioning belief that does not require proof or evidence." "Faith" in Nichiren Shoshu refers to a person's firm conviction that their fundamental nature is a Buddha nature; in other words, that their fundamental nature is Nam-Myoho-Renge-Kyo. In this respect, T'ien-t'ai the Great stated in the
Maka Shikan that he had three kinds of doubt:
( 1) doubt about the Buddha himself,
(2) doubtabout the Buddha's teachings and
(3) doubt about himself.
After having pondered on these three points he resolved his doubts. Then, and only then, could he understand true "faith."
The ultimate truth of reality is the Gohonzon of Nam-Myoho-Renge-Kyo, and the direct approach to this ultimate reality is a practice based on deep faith and a sense of appreciation (kansha) which leads one to attain Buddhahood. Regarding this, Nichiren Daishonin said:
Question: Why do you not advocate meditation on the three thousand realms in a single moment of mind?
Answer: The two characters that comprise the word Ni-hon [Japan) contain within them all the people, animals and wealth in the sixty-six provinces of the country without a single omission. . . The entire sutra is contained in these five characters of Myo-Ho-Ren-Ge-Kyo.
Question: Why do you say that all teachings are contained within the Daimoku?
Answer: Chang-an writes as follows: "Hence, T'ien-t'ai's explanation of the title in the preface conveys the profound meaning of the Sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and essential teachings. On the basis of the heart of the text of the Lotus Sutra, one can evaluate all other various teachings of the Buddha.
Question: In the latter day of the law, is it necessary for beginners in the practice
of the Lotus Sutra to devote themselves to all three types of learning (San-Gaku)?
Answer: This is a very important question.... Buddha restricts those at these stages from precepts and meditations, and puts all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith, making this single "faith" the foundation.
Nichiren Daishonin also states that "Shakyamuni practices and virtues consequently attained are all contained within the single phrase Myo-Ho-Renge-Kyo. If we believe in that phrase (The Gohonzon of Myoho-Renge-Kyo), we shall naturally be endowed with the same benefits and merits as he was."
The Daishonin's statements make it clear that the object of the ultimate truth of reality should be the Gohonzon of Nam-Myoho-Renge-Kyo, into which the threefold truth is perfectly integrated and into which all the merits and virtues of the Buddha are encompassed. Nichiren Daishonin emphasizes that faith is tantamount to wisdom. Those who embrace this Gohonzon should practice with deep faith, not wisdom, in mind.
