天台宗について

“A human body is very rare to get and very transient. Virtue and conscience are very difficult to nurture and easy to lose. Shakyamuni Buddha explained the difficulty of receiving a human body, comparing it to a needle in the ocean and a thread from the heavens coming together.” “Ganmon; The Statement of Saichō’s Vows”

Translation

It is very rare to be born a human being. Even if we are born a human being, our body is very changeable and transient. Virtue and conscience are very difficult to nurture. Even if virtue and conscience arise, we are apt to lose them. The Dharma King Shakyamuni Buddha explained the difficulty of being born a human by using the metaphor of a thread hanging down from top of Mt. Sumeru, the highest mountain in the Buddhist cosmology, threading the eye of a needle on the bottom of a deep ocean.

Interpretation

We are apt to take it for granted that we are born a human being, however, Buddhist sūtras explain that we are in an ongoing cycle of birth, death, and rebirth. Every time we leave this world, we will be reincarnated in one of six realms; the realm of supernatural beings such as Buddhist saints who lack omniscience and are morally incomplete [ten], the realm of human beings with delusion and affliction [ningen], the realm of violence and anger [shura], the realm of animals with ignorance and instinct [chikushō], the realm of starvation and hunger [gaki], the hells [jigoku]. If we practice virtuous and good deeds, we may be reborn in the realm of Buddhist saints, however, if we do sinful and evil deeds such as killing wantonly, stealing, or telling a lie, we must suffer rebirth in the hell realms or the realms of starvation. In this way, Dengyō Daishi indicated that our existence is unstable and ever-changing and said “A human body is very rare to get and very transient.” We can be reborn into the realm of human beings through practicing virtuous and good deeds and raising our virtue and conscience. However, virtue and conscience are very difficult to nurture and easy to lose, and virtuous and good deeds are very difficult to practice. It’s not easy to be reborn into the realm of human beings and, yet, this near impossibility, likened to be as difficult as threading a needle at a bottom of a deep ocean by hanging a thread down from the top of the Mt. Sumeru, is shown to be possible. Our existence here as human beings is clear evidence of that possibility.

We, human beings, surpass all living beings belonging to the four realms from the hell realms to the realm of violence and anger, in our ability to know the teachings of the Buddha, to be aware of the impermanence of all things in the universe and to put into practice the Buddha’s teachings. Also, the realm of human beings is comparatively close to the door to Buddhahood. Viewed from this angle, our existence as human beings is exceptionally rare, and our lives are short and mutable. Our existence as human beings is a very valuable opportunity. Saichō preached that all human beings must be treated with respect and dignity.

“An ancient wise man once said the person who can speak well but cannot act well is a teacher to the nation. The person who can act well but cannot speak well is an asset of the nation. The person who can speak and act well is a treasure of a nation. The person who cannot speak or act well is a traitor to the nation.” “Sange-gakushō-siki ; Regulations for Monks of the Tendai Denomination”

Translation

An ancient wise man once said the person who can speak well but cannot act well is a teacher to the nation. The person who can act well but cannot speak well is an asset of the nation. The person who can speak and act well is a treasure of a nation. A treasure of a nation is ranked highest. A teacher or an asset of a nation is ranked in the middle. One who cannot speak or act well is the lowest ranking and, furthermore, stands against the nation’s interests and is a traitor to the nation.

Interpretation

Dengyō Daishi described the ideal Tendai monk’s character that would be cultivated through training on Mt. Hiei by quoting the ancient Chinese verse from the Mouzi-lihuo-lun (Master Mou’s Treatise Dispelling Doubts), which was written by Mou-Rong. Dengyō Daishi sought to cultivate talent and make those who could both speak and act a treasure of the nation, those who could speak well but could not act well a teacher to the a nation, and those who could act well but not speak well an asset of the nation. Those that speak or act well do so through their ability to sympathize with others and judge their own behavior following Buddhist thought and ethos. The talents of speaking and acting serve as treasures for the nation and the people who live there. Dengyō Daishi also stated in acrid tones that the man who cannot speak or act well is a traitor of the nation. His comments are directed at those who refuse to teach or serve as an asset even though they have enough talent to do so and at those who are self-satisfied or selfish. Those who would not use their talents for others are traitors to the nation. Dengyō Daishi tried to design his ideal Buddhism by providing an opportunity for all people to display their talents and individualities.

“In the West, one who desires to achieve enlightenment is called a bodhisattva. In the East he is called a man of virtue. Accept hardship willingly and pass good to others. It is the ultimate form of compassion to forget self and benefit others.” “Sange-gakushō-siki ; Regulations for Monks of the Tendai Denomination”

Translation

One who desires to achieve enlightenment is called a bodhisattva in the West (India), and a person of virtue in the East (China). We should accept hardship, that which is undesirable or unwanted, willingly, without urging others to undertake such hardships, and pass on to others happiness, easy works or comfort. It is the ultimate form of compassion to benefit others.

Interpretation

Those who desire to achieve enlightenment believe that to benefit others takes precedence over personal benefit following the Buddhist teaching of compassion. Bodhisattvas in the Indian sūtras or men of virtue in the Chinese classics are called by different names but these names indicate one who desires to achieve enlightenment.

“Forget self and benefit others” is written in classical Chinese as “Wang-ji-li-ta” (Mō-ko-ri-ta in Japanese). These words are written as slogans at many temples. Usually we think only of ourselves and we are apt to consider our own interests over those of others. We may know that it is very important to benefit others without thinking of ourselves. However, it is very difficult to put this into practice. Even if we practice to benefit others, the other person may not understand our intentions and may think us strange. Our practice might not succeed. However, if we give up, we cannot improve ourselves or others. It is the desire to achieve enlightenment that supports the ideal to forget self and benefit others and that moves us to keep trying to realize the ideal.

“The path broadens people, people broaden the path. Within the will to enlightenment food and clothing exist, but the will to enlightenment is not found in food and clothing.” “Denjutsu-Isshin-Kaimon ; The Record of the Precepts in a Mind”

Translation

The path enriches people, people open the path. People, who have knowledge of Buddhism, will be drawn down the path to Buddhahood and propagate Buddhism far and wide. Food and clothing can be found on the path to Buddhahood, but the path is not to be found in the desire for food and clothing.

Interpretation

These words are Dengyō Daishi’s oral will, told to his disciples on his sickbed in Kōnin 3 (812). The foundation of opening the way to Buddhahood and for the propagation of Buddhism is people. No matter how excellent and edifying the teachings may be, if nobody understands and propagates the teachings, the way to Buddhahood will not be opened. The earnest desire to achieve enlightenment is most important for the propagation of the Buddhist teachings. However, we need food and clothes to live and we are apt to pursue only immediate benefits or the satisfaction of immediate material desires and comforts. And, yet, there are no eternal comfort and peace of mind because the satisfaction of these material desires is neither eternal nor true. Dengyō Daishi teaches that we need not worry about food and clothing as these will come to us naturally, however, only come through the pursuit of Buddhahood. Nowadays, there are many well-fed and well-dressed people living in material ease and comfort all over the world. Dengyō Daishi’s words remain important today.

“If we requite grudge with grudge, our grudge will not be expiated. If we requite grudge with kindness, our grudge will be expiated.” “Denjutsu-Isshin-Kaimon; Concerning the Essay on the One-Mind Precepts”

Translation

If we return evil deed for evil deed, or grudge for grudge, the grudge or hatred will never be quenched. If we return good deed for evil deed, the grudge or hatred will be extinguished.

Interpretation

These words are found in the “Denjutsu-Isshin-Kaimon; Concerning the Essay on the One-Mind Precepts” written by Kōjō, who was Dengyō Daishi’s disciple. If we return one evil deed with another, evil will be brought about by the chain reaction of grudge to grudge and hatred to hatred. However, if we return grudges or hatred with a good deed of virtue and conscience, then the other’s grudge or hatred will be quenched. We can find words similar to Dengyō Daishi’s in the fifth verse of the “Dhamma-pada” which is a collection of the words of the Buddha. This idea is common in Buddhism. In human relations and international relations the chain reaction of grudge to grudge or hatred to hatred has often led to tragic results. These words of Dengyō Daishi point to how we can establish peaceful relations by appeasing anger, grudge or hatred.