Response

To answer the part of the question concerning the word "thought", we must first study the kanji character '念' "nen", which means "thought". If we look closely at this kanji, we see that it is a combination of two kanji '今' pronounced 'ima', meaning 'now', and '心' 'kokoro', meaning 'heart' 'mind'. In other words, it means "mind in the present moment". Words containing "念" include "信念" "shin'nen" (belief), "祈念" "kinen" (prayer), "念願" "nengan" (dearest wish), "丹念" "tannen" (thoroughness), "一念" "ichinen" (determination, in its modern sense) and "念力" "nenriki" (will, power of thought).

Ichinen therefore means "thought as it is now".

Next, we need to consider the practice of contemplating the mind (kanjin) of Tendai. The great master of Tendai explains 'cessation' and 'contemplation' as follows: 'cessation' refers to meditation, the ultimate state of mind, free from all illusions; 'contemplation' refers to the wisdom of calmly observing thought, the mind itself, at the origin of illusions.

These two laws are like the two wheels of a car or the two wings of a bird: leaning towards one or the other causes us to fall into erroneous thoughts. In other words, if we devote ourselves solely to the practice of meditation and neglect to learn wisdom, instead of achieving awakening, erroneous thoughts will arise and we will be unable to escape the realm of illusion.

This is why, according to the great master of Tendai, it is necessary to learn the two laws of "cessation" and "contemplation", correctly and at the same time. So how do you go about practising the correct wisdom of "contemplation"? This is what Zhiyi, the great master of Tendai, has to say.

Cessation and contemplation can be practised in different ways, but since meditation is the best, it is preferable to practise cessation and contemplation in the context of meditation. However, it is important not only to practise meditation, but also to observe the movements of the mind rigorously. He also gives five examples of how to proceed, according to the stages of meditation.

1.  Practice cessation and contemplation in order to break the turbulent spirit of the beginner.
2. Practice cessation and contemplation to correct the ups and downs of the mind
3. Practice cessation and contemplation in tune with the movements of the mind
4. Practice cessation and contemplation in order to correct the subtle errors of the mind during meditation.
5. Practice cessation and contemplation in order to unify meditation and wisdom.

We will no doubt see in detail the practice and the effects of this practice as recounted by Zhiyi in his Great cessation and contemplation. However, we should be aware that if we tried to apply them, these practices would lead us nowhere but to hospital.

This is why Nichiren Daishōnin inscribed the Dai Gohonzon, the materialisation of the principle of One Thought Three Thousand, saying "Juji soku kanjin", which means that "receiving and keeping (the Dai Gohonzon) is equivalent to contemplate the mind".

Now let's look at the "three thousand" problem.

As you know, the One Thought Three Thousand principle is made up of the ten realms, the ten expressions of thusness and the three worlds. The ten realms themselves contain these ten realms, which makes one hundred realms which, multiplied by ten thus, make one thousand thus, which are multiplied again by the three worlds, giving three thousand worlds. Or again, ten realms contain these ten realms, which makes one hundred realms, multiplied by the three worlds give one hundred worlds, multiplied by ten thus, give three thousand thus. We can do the same demonstration and get three thousand realms.

This is why we speak of three thousand, without defining what, because it could be three thousand realms, three thousand thus or three thousand worlds. In fact, we speak of ten realms, but in reality, there are one hundred and thirty-six hells and, as far as hungry spirits are concerned, the Sutra of Full Awareness of the Good Dharma mentions thirty-six categories and the Treatise on the Correct Principle, three and nine categories. Animals are divided into six thousand four hundred species of fish, four thousand five hundred species of birds, two thousand four hundred species of mammals, making thirteen thousand three hundred species of animals. The heavens are the six heavens of the realm of desires, the eighteen heavens of the realm of matter and the four heavens of the realm of the mind. As far as the auditors are concerned, they are of four categories and there are fifty-two degrees of bodhisattvas. This gives an infinite number. In other words, we could say One thought an infinity of realms, of worlds, of thus. All this infinity is generated by our One Thought. You should also know that there are three kinds of ichinen sanzen:

1. Ichinen sanzen of the ephemeral doctrine,
2. Ichinen sanzen of the original doctrine
3. Ichinen sanzen from the depths of the sentences

Ichinen sanzen represents the finality of Buddhism and the Dai Gohonzon is its materialisation. Now, because of the misguided explanations given by philistines who had understood nothing of this fundamental doctrine, I am referring to the Sōka Gakkai and the various Nichiren Shū, many people consider it in too superficial a manner. So, I think it's important to put some order back into it all in the form of "lectures on One Thought Three Thousand" which will start from the next session.

But don't get me wrong. I don't consider myself to know more than anyone else. Simply, having been fortunate enough to have remarkable masters and having access to the explanations of Nichiren Daishōnin, Nichikan Shōnin, the various High Priests, as well as the texts of Tendai and Nagarjuna and other masters, I can pass on their teaching without interfering too much with my personal opinions.