T2348 The Essentials of the Vinaya Tradition and The Collected Teachings of the Tendai Lotus School

Part One: DOCTRINE

The Tendai Lotus School

I, Gishin, am not very eloquent, and my wisdom is insufficient to inherit [the Tendai traditions, as water is] poured from one vessel to another. In vain I yearn for the true joy which comes from contributing to the good of others. In the end there is little that is worthy of praise. I humbly submit this introduction. 8

Part One DOCTRINE

Chapter I

The Meaning of the Four Teachings

The ability to respond to the Buddha's teaching is not the same for all sentient beings; it depends on their aspirations and desires. The teachings of the Noble One rely on these transformational conditions and thus are different for each person. A Sutra says, "From the night the Buddha realized the Path until the night of is final Nirvana, the doctrine that he preached was true and not vain wisdom." In reverently examining the gist of the teachings, it is [seen to be] profound and worthy of reliance; therefore it is summarized as the Four Teachings and classified into the categories of tentative and real.

Now I shall interpret the meaning briefly by clarifying [the Four Teachings] in four steps: first, by interpreting the terms; second, by quoting scripture; third, by explaining the content; and fourth, by a final summation.

263c A. Interpretation of Terms

Question: What are the names of he Four Teachings? Answer: (1) The Tripitaka Teaching, (2) the Shared Teaching, (3) the Distinct Teaching, and (4) the Perfect Teaching. Q: Why are all four called "Teaching"?

A: "Teaching" contains the meaning of elucidating reality and transforming beings; therefore they are called teachings. Q: We agree that teachings are used for elucidating reality, but what do you mean by "transforming beings"?

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A: "Transforming beings" refers to transforming and converting the minds of beings.

Q: How many meanings are there to "transformation and conversion"?

A: There are three meanings.

Q: What are these three meanings?

A: The first is the conversion of evil to good. The second is the conversion of delusion to understanding. The third is the conversion of the ordinary to the noble. Therefore it is said that beings are transformed.

Q: Why are they established as four Teachings, and not three or five?

A: The noble Buddha, in his sermon on the four unexplainables, used four methods of instruction, and according to conditions used four explanations. Therefore the Four Teachings were established. (The meaning of the four methods of instruction will be explained later.)

B. Scriptural Support

Q: Is there any evidence for these Four Teachings? A: If all the Sutras are widely quoted, the supporting passages are abundant. Now I shall first establish the Four Teachings on the basis of one Sutra.

Q: Which passage of what Sutra?

A: The Mahaparinirvana Sutra says, "One does not perceive the Buddha-nature and attain the enlightenment of the Sravaka due to inferior wisdom and insight. One does not perceive the Buddha-nature and attain the enlightenment of the Pratyekabuddha due to middling wisdom and insight. One perceives the Buddha-nature but not completely and attains the enlightenment of the Bodhisattva due to superior wisdom and insight. 1 2

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Part One: Chapter I. Four Teachings

One perceives the Buddha-nature completely and attains the enlightenment of the Buddha due to the highest superior wisdom and insight."

Q: This is an illustration of the wisdom and insight of those of the four vehicles, not an illustration of the Four Teachings. How can this be called evidence?

A: The Four Teachings are teachings in which wisdom is explained.

Q: We agree that the Four Teachings should be so. What are the illustrative texts for each of the Tripitaka, Shared, Distinct, and Perfect Teachings individually?

A: The Lotus Sutra speaks of "Students of the Tripitaka who are attached to the inferior vehicle." The Ta chih tu lun says, "Katyayaniputra, with astute intelligence, clarified the meaning of the Tripitaka in the [Abhidharma-jhanaprasthana-sastra, the basis of the Abhidharma-mahd-]vibhasa[-sastra\.'' The Ch'eng shih lun says, "I now desire to expound on the true meaning of the Tripitaka." These passages illustrate the Tripitaka Teaching. The Pancavimsati-sdhasrikd-prajnd-pdramita Sutra says, "Those of the three vehicles sever passions in the same way by means of the Path that cannot be verbalized." The Mahasamnipata Sutra says, "The three people sit on the single dias of liberation in the same way." The Ta chih tu lun says, "The three people are the same in severing passions and entering Nirvana with and without remainder." These passages illustrate the Shared Teaching. The Ta chih tu lun clarifies the pra/raa-wisdom that is unique to Bodhisattvas, and this is the explanation of that which is not shared by those of the two vehicles. The Acintya Sutra is another example. These are illustrations of the Distinct Teaching. The Lotus Sutra says, "Pressing their palms together and with a respectful mind, they hoped to hear of the complete Path." The Avatamsaka Sutra says, "The perfectly complete Sutra." These illustrate the Perfect Teaching.

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C. Explanation of the Content

Third, further explanation is divided into four parts, that is, the Four Teachings.

264a

1. The Tripitaka Teaching

First, the clarification of the Tripitaka Teaching. Question: What is the content of that called the Tripitaka Teaching?

Answer: This refers to the three stores [of the Buddha's teachings]: first, the collection of the Sutras; second, the collection of the Vinaya; and third, the collection of the Abhidharma. Q: Are these terms, "Sutra" and so forth, Sanskrit, or are they Chinese?

A: They are Sanskrit.

Q: What are they in Chinese?

A: Sutra is sometimes translated and sometimes not. When it is translated, various people translate it in different ways. However, many use the translation "Dharma source." Vinaya is translated as "extinction."Abhidharma is translated as "incomparable Dharma."

Q: For what reason are the translations "Dharma source" and so forth used?

A: [A Sutra is] called a "Dharma source" because it is a source of erbal teachings concerning the world-transcending good Dharma. [In the Vinaya] the Buddha expounds on the intentional and spontaneous precepts and how to extinguish evil physical and verbal activity. Therefore it is translated as "extinction." [In the Abhidharma] the meaning of the Dharma is analyzed by the Noble One's wisdom, which is incomparable in this world. Therefore it is translated as "incomparable Dharma."

Q: Which Sutras and treatises are the "Dharma source" [in the Tripitaka Teaching]?

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A: Here the fourfold Agama is the Dharma source, the Vinaya of eighty recitations is the text for extinction [of passionate attachments], and the Abhidharma treatises are the "incomparable Dharma."

Q: Are these Abhidharma treatises taught directly by the Buddha or are they explanations by his disciples? A: Whether they are analyses of the meaning of the Dharma by the Buddha himself or by the Buddha's disciples, they are all called Abhidharma.

Q: Of these two, whose explanation is indicated? A: Indeed it indicates the Buddha's explanation. Q: An exposition by the Buddha is called a Sutra and an exposition by a Bodhisattva is called a treatise. There are no treatises attributed to the Buddha during his life. How can there be an Abhidharma [attributed to the Buddha]? A: From the standpoint of the Mahayana there are no collections of treatises attributed to the Buddha during his life. But from the standpoint of the Hinayana there are Abhidharma treatises [attributed to the Buddha].

Q: Supposing that there are Hinayana Abhidharmas [attributed to the Buddha], These are expositions by Sariputra and not by the Buddha.

A: These are expositions by Sariputra that follow and repeat those of the Buddha.

Q: How can we know that the Buddha himself preached an Abhidharma treatise?

A: Because the Hsiang-hsii-chieh-t'o ching is also called an Abhidharma treatise.

Q: Why are these three Dharma collections all called "stores"? A: They get this meaning by "containing." Q: What Dharmas do they contain?

A: Some say that the text contains [the truth concerning] reality. Others say that reality contains the text. Therefore they 15

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are called "stores." Now I say that of these three Dharma [collections], each contains all verbal [truth concerning] reality; therefore they are called "stores."

Q: Do these three stores correspond to precepts, concentration, and wisdom?

A: They do correspond.

Q: How do they correspond?

A: The Sutras correspond to the concentration-store, the Vinaya corresponds to the precepts-store, and the Abhidharma corresponds to the wisdom-store.

Q: What is the basis of this correspondence? A: The fourfold Àgama often clarify methods of cultivating the Dharma. The Vinaya correctly identifies how to keep the precepts according to the situation and the way to resist evil mental, physical, and verbal intentions. The Abhidharma is the analysis of the Dharma of undefiled wisdom.

Q: We agree that this correspondence is true. Why is their order different?

A: When one cultivates the Dharma, the collection of precepts has priority. When the teachings are preached, the collection of Sutras comes first. Now we are referring to the teachings, so the order is not the same.

Q: What reality does this Tripitaka Teaching clarify? A: It clarifies the reality of the Four Noble Truths as the actual arising and perishing of conditioned co-arising. Q: For whose sake is this taught?

A: It is taught as correct for those of the Hinayâna and as marginal for instructing the Bodhisattvas.

Q: The Buddha first exposed [the doctrine of] the three vehicles within the Tripitaka Teaching. The Mahâyàna is the supreme teaching. Why is not the Mahay na presented as correct and the Hinayâna as marginal?

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A: At the Deer Park the Buddha first preached the sermon on the Four Noble Truths. Five men, Ajnata-Kaundinya and so forth, perceived the truth and realized the Path, and eighty thousand divine beings attained pure insight into the truth. However, since this was the attainment of the Hlnayana Path, there was not yet any attainment of the Mahayana. So the Hinayana was taught as correct and the Mahayana as marginal.

Q: Who are the Hinayanists, and who are the Mahayanists? A: The Sravakas and Pratyekabuddhas are the Hinayanists. The Bodhisattvas are the Mahayanists.

Q: Why are they called Sravakas, or "voice-hearers"? A: They hear the Buddha's voice as he teaches; therefore they are called voice-hearers.

Q: There are many types of teachings taught by the Buddha's voice. Which verbal teaching do they hear?

A: They hear the exposition of the teaching of the principle of the Four Noble Truths as arising and perishing. Q: Which delusions are severed by hearing this verbal teaching? A: The delusions of false views and attitudes are severed. Q: What is the meaning of "the delusions of false views and attitudes"?

A: This will be explained in detail in the section on severing delusions. [See Part Two, Chapter II.]

Q: How many stages does one pass through to attain the fruit of enlightenment by severing delusions?

A: One passes successively through four stages: (1) the lower level of ordinary people, (2) the higher level of ordinary people, (3) the partial attainment of sagacity, and (4) the ultimate stage of the sage.

Q: How many stages are there in the first, the lower level of ordinary people?

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264c A: All together there are three stages: (1) the five meditations, (2) mindfulness concerning objects individually, and (3) mindfulness concerning objects in general.

Q: What are the five meditations?

A: They are: (1) to put the mind at rest by means of compassion, (2) to put the mind at rest by counting one's breaths, (3) to put the mind at rest by meditating on conditioned co-arising, (4) to put the mind at rest by meditating on impurities, and (5) to put the mind at rest by being mindful of the Buddha.

Q: How many obstacles are overcome by these five meditations? A: Five obstacles are overcome. The meditation on compassion overcomes anger. The meditation of counting one's breaths overcomes distraction. The meditation on conditioned co-arising overcomes ignorance. The meditation on impurities overcomes covetousness. Being mindful of the Buddha overcomes obstacles to the Path. Q: What are the characteristics and practices of mindfulness concerning objects individually?

A: Five obstacles have already been removed, and the wisdom of contemplation has been clarified considerably. Next one should perform the contemplation that involves mindfulness concerning four objects in order to destroy the four warped views. Q: What is mindfulness concerning four objects and four warped views?

A: Mindfulness concerning four objects refers to that concerning the body, sensation, mind, and dharmas. The four warped views are those of permanence, pleasure, selfhood, and purity. Q: What is the purpose of contemplation that involves mindfulness of these four objects?

A: To contemplate the impurity of the body, the lack of pleasure in sensations, the transiency of the mind, and the non-substantiality of dharmas.

Q: Why are the warped views identified as those of permanence, pleasure, selfhood, and purity?

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A: It is because ordinary people cling to permanence, pleasure, selfhood, and purity with regard to the impure and so forth. Q: Are the four objects of which one is mindful and the five aggregates the same or different?

A: The terms are different but the meaning is the same. Q: What do you mean [when you say] that their meaning is the same?

A: The body corresponds to the aggregate of form. Sensations correspond to the aggregate of sensation. The mind corresponds to the aggregate of consciousness. Dharmas correspond to the two aggregates of conceptions and volitional activities. Q: Are there different capabilities for cultivating mindfulness of these four objects?

A: Those who have the capability for seeking liberation through wisdom cultivate only insight into the specific nature of each of the four objects of which one is mindful and thus destroy attachment to the four individual warped views [of permanence, pleasure, selfhood, and purity]. Those who have the capability for seeking liberation through both [wisdom and contemplation] cultivate insight into the common characteristics of the four aspects of which one is mindful and thus destroy the warped views concerning phenomena and reality. Those who have the capability for seeking liberation cultivate all three kinds of mindfulness concerning the four objects, that is, [(1) to be mindful of each] individually, [(2) to be mindful of their] common characteristics, and [(3) to be mindful of all their characteristics] simultaneously; and thus they destroy the four warped views concerning all phenomena, reality, words, and so forth.

Q: What are the practices of mindfulness concerning the common features of the four objects?

A: One has already destroyed the four warped views through the wisdom gained from mindfulness concerning the objects [of body, sensation, mind, and dharmas] individually. Now one destroys the 19

The Tendai Lotus School

four warped views generally through a profound and fine contemplative wisdom.

Q: How many kinds of mindfulness concerning the common features are there?

A: There are three distinct kinds: (1) general contemplation of the objects in general; (2) general contemplation of the objects individually; and (3) individual contemplation of the objects in general.

Q: It is as you say with regard to the lower level of ordinary people. How about the higher level of ordinary people? A: There are four sub-levels of the higher level of ordinary people: (1) warming up, (2) the summit of concentration, (3) patience, and (4) Dharma supreme in the world.

Q: What is the meaning of the levels of warming up and so forth?

A: (1) The level of warming up refers to arousing approximate understanding through mindfulness of the four objects individually and in general, and thus attaining insight into the sixteen truths [the four aspects of the Four Noble Truths] and the aura of the Buddha-dharma. It is like kindling a fire and arousing smoke. (2) The level of the summit of concentration refers to approximate understanding that is further increased to the attainment of the four supranormal concentrative states and a further clarification of the sixteen truths that is superior to the level of warming up. It is like climbing to the mountain summit and observing all directions with complete clarity. (3) The level of patience refers to the desire for patience through [contemplation of] the Four Truths. (4) The level of Dharma supreme in the world refers to the highest level of ordinary people attained in an instant from the highest level of patience.

Q: The higher levels of ordinary people are as explained. How many levels are included in the stage of partial sagehood? A: There are four causal stages and three resultant stages. Q: What are they each called?

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265a Part One: Chapter I. Four Teachings

A: (1) The causal stage of the srotapanna, (2) the resultant stage of the srotapanna, (3) the causal stage of the sakrdagamin, (4) the resultant stage of the sakrdagamin, (5) the causal stage of the anagamin, (6) the resultant stage of the anagamin, and (7) the causal stage of the Arhat.

Q: Are the terms srotapanna, and so forth, Sanskrit or Chinese? A: They are Sanskrit terms.

Q: What are their Chinese equivalents?

A: Srotapanna is translated as "entering the stream." It is also translated as "stream-winner." "Entering" has the same meaning as "winning." It refers to one who has just entered the noble stream [of the Buddhist Path], Sakrdagamin means "once-returner." It refers to one who, after finishing this present life, is reborn in heaven, from which he is once more reborn as a human being who will attain the stage of the anagamin. Anagamin means "nonreturner." It refers to one who will never again return to this world of desires.

Q: The stages of partial sagehood are such. What is the stage of ultimate sagehood?

A: The stage of ultimate sagehood is the resultant stage of the Arhat.

Q: Is there a translation for the term Arhat? A: There is no translation for this term, but it contains three meanings.

Q: What are these three meanings?

A: One who has killed the traitor [of passions]; one who has no more rebirths; and one who is worthy of homage. Q: Of these four levels how many are labeled "the wise" and how many "the sagacious"?

A: The two levels of ordinary people are labeled "the wise" and the two levels of partial and ultimate sagehood are labeled "the sagacious."

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Q: What do you mean by labeling these "the wise" and "the sagacious"?

A: "The wise" is close to "the sagacious," therefore it is called wise. One is able to conquer the delusions of wrong views and concepts by means of approximate understanding. One arouses true understanding by means of this approximate understanding, and therefore it is called "close to sagacity." Sagacity means "correct." One is called a sage because he correctly contemplates suffering [and thus severs the delusions of mistaken views], thus arousing true understanding [and severing the delusions of false attitudes], leaving behind the stage of the ordinary person to enter that of the sage, and perceiving reality with true wisdom. Q: Next, is the term "Pratyekabuddha" Sanskrit or Chinese? A: It is Sanskrit.

Q: What is it in Chinese?

A: This is translated [into Chinese] as "one who is awakened concerning conditions." This refers to one who lives during the time of a Buddha and, by hearing an exposition on Twelvefold Conditioned Co-arising, immediately awakens to Pratyekabuddhahood. Q: How many varieties of Pratyekabuddhas are there? A: There are two kinds. Those who appear during the time of the Buddha have already been mentioned. If they are to appear during a time when there is no Buddha in the world, they have an immediate spontaneous awakening to Pratyekabuddhahood while contemplating the scattering of flowers or the falling of leaves. Q: What is their status with regard to the stages of ordinary people and sages?

A: The distinct stages of the ordinary person and the sage, and the meaning of the resultant enlightenment upon severing delusions, are all the same as the Sravaka. There are no differences, except that they overcome the habitual propensities of passions. Q: Next, is the term "Bodhisattva" Sanskrit or Chinese? A: It is Sanskrit. [In Chinese] the longer transliteration is P 'u-t'i-sa-ta, but here we use the abbreviation P'u-sa. 22

265b Part One: Chapter I. Four Teachings

Q: What is the meaning in Chinese?

A: Bodhi means "enlightenment," or "the mind that aspires for the Buddhist Path," and sattua means "a sentient being." Q: What vows are made by a Bodhisattva?

A: He makes four great vows at the time of his first aspiration for enlightenment.

Q: What are these four great vows?

A: (1) To save all who are not yet saved, by the vow "Though there are unlimited sentient beings, I vow to save them." (2) To awaken those who do not yet understand, by the vow, "Though there are unlimited passions, I vow to sever them." (3) To soothe those who are not yet settled, by the vow, "Though there are inexhaustible doctrines, I vow to know them." (4) To lead to Nirvana those who have not yet attained Nirvana, by the vow "Though the Buddhist Path is supreme, I vow to fulfill it." Q: Concerning these four great vows, what conditions allow one to arouse the aspiration for enlightenment? A: One arouses the aspiration for enlightenment and vows to save all who have yet to be saved by contemplating the truth of suffering. One arouses the aspiration for enlightenment and vows to lead to understanding those who do not yet understand by contemplating the truth concerning the causes of suffering. One arouses the aspiration for enlightenment and vows to sooth those who are not yet settled by contemplating the truth of the Buddhist Path. One arouses the aspiration for enlightenment and vows to lead to Nirvana those who have not yet attained Nirvana by contemplating the truth concerning the extinction of suffering. Q: What practices should be cultivated after arousing the aspiration for enlightenment?

A: One should cultivate the practice of the Six Perfections. Q: What are the Six Perfections?

A: They are (1) dana-paramita, (2) slla-paramita, (3) ksantiparamita, (4) virya-paramita, (5) dhyana-paramita, and (6) prajnaparamita. 23

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Q: Are dana-paramita and so forth Sanskrit or Chinese? A: They are Sanskrit terms.

Q: What are the Chinese equivalents?

A: Dana means "ch a rity Paramita means "to reach the other shore," to leave behind this shore of the cyclic world of birth and death and arrive at the other shore of Nirvana. The term sila refers to the precepts. Ksanti means "patience." Virya means "diligence." Dhyana means "putting an end to evil [delusions through meditation]." Prajna means "wisdom."

Q: What obstacles are overcome through the Perfections of charity, and so forth?

A: Covetousness is overcome through the Perfection of charity. The breaking of precepts is overcome through [the keeping of] precepts. Anger is overcome through patience. Slothfulness is overcome through diligence. Distraction and confusion are overcome through meditation. Ignorance is overcome through wisdom. Q: How long must one cultivate these Six Perfections? A: One must pass through three incalculable aeons. Q: What is the first incalculable aeon, and so forth? A: The first incalculable aeon is from the time the Bodhisattva Sakya first met the [ancient] Buddha Sakyamuni until the time of the Buddha Khanusikhin. The second incalculable aeon is from the time of the Buddha Sikhin to the time of the Buddha Dipamkara. The third incalculable aeon is from the time of the Buddha Dipamkara to the time of the Buddha Vipasyin. Q: How many Buddhas did this Bodhisattva pay homage to during these three incalculable aeons?

A: In the Abhidharmakosabhasya it says that, "During each of the incalculable aeons he paid homage to seventy thousand Buddhas, and in addition he paid homage to five, six, and seven thousand Buddhas."

Q: What is the meaning of this treatise passage? 24

265c Part One: Chapter I. Four Teachings

A: The treatise gives the following interpretation: "During the first aeon he paid homage to seventy-five thousand Buddhas. During the second aeon he paid homage to seventy-six thousand Buddhas. During the third aeon he paid homage to seventy-seven thousand Buddhas."

Q: Do [the periods of] meeting [the ancient] Sakyamuni to that of the Buddha Vipasyin belong to the beginning or completion of an aeon?

A: The verses of the Kosa say, "At the completion of the three incalculable aeons he respectively met, in reverse order, the Buddhas Vipasyin, Dipamkara, and Ratnasikhin, and then he first became Sakyamuni."

Q: What is the meaning of these verses?

A: The treatise explains them as follows. At the beginning of the first incalculable aeon he met [the ancient] Sakyamuni. At the completion of the first incalculable aeon he met the Buddha Ratnasikhin. At the completion of the second incalculable aeon he met the Buddha Dipamkara. At the completion of the third aeon he met Vipasyin.

Q: At what time did this Bodhisattva acquire the thirty-two major marks [of a Buddha]?

A: After one hundred aeons at the latest and after ninety-one aeons at the earliest.

Q: How do we know that it was acquired after the earliest possible span of ninety-one aeons?

A: The Buddha Pusya saw Sakyamuni and perceived that he had matured his potential as a disciple and that it would be easy for him to advance to the other shore of enlightenment. Therefore he cast a ray of light from within his cave that illuminated a great distance. The Bodhisattva saw this light and sought its source. He arrived at the place where the Buddha Pusya was and for seven days and nights single-mindedly contemplated the Buddha without blinking his eyes. His ascetic practices were more praiseworthy 25

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than those of Maitreya, so he attained Buddhahood nine aeons earlier.

Q: What is required to fulfill the causes of the thirty-two major marks [of a Buddha]?

A: A hundred good qualities are needed to fulfill each and every cause.

Q: What is one good quality?

A: There are many interpretations of "good quality," so it is difficult to determine its exact meaning. Some say that the mastery that the world ruler has over all the lands under heaven is one good quality. Some say that the mastery of Indra in the thirtythree heavens is one good quality. Some say that to heal the blindness of people in this universe is one good quality. Some say that the ability to preach the Dharma in a way that leads all people who break the precepts to forsake their immoral ways is a good quality. Some say that it is beyond analogizing and that only the Buddha can know it.

Q: In which continent, in what body, at what time, and under what conditions were the causes of these marks planted? A: The causes for these marks were planted in the southern continent, in a male body, at the time of the appearance of a Buddha in this world, under the conditions of a Buddha-body. Q: In cultivating the Six Perfections, is there a specific time when this practice is perfected?

A: There is a time of perfection when one has no obstacles in giving alms. For example, charity was perfected when King Sivi gave his body [to be eaten by a hawk] on behalf of a dove. The keeping of the precepts was perfected when King Sutasoma, though losing his throne, still wrote a verse praising the moral life and did not indulge in slander. Patience was perfected when the hermit Ksanti bore no resentment as his limbs were severed by King Kali, and his body was restored. Diligence was perfected when Prince Mahatyagavat entered the sea to search for a [wishfulfilling] jewel for the sake of all the people. He finally obtained 26

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the jewel [from the hair of the Dragon King] to help the poor. However, the sea god hid the treasure while he was sleeping. When the Prince awoke he vowed to scoop out the entire ocean with his own body. Indra was moved by this sight and all the heavenly deities helped him until it was half done. Also, for seven days Sakyamuni stood on one foot and praised the Buddha Pusya. Concentration was perfected when a bird built a nest in the hair of the hermit Sankhacarya while he was in a concentrative state. He did not emerge from his concentrative state until the chicks could fly away. Wisdom was perfected when the Prime Minister Govinda divided the land of Jambudvipa into seven parts, which put an end to the bitter fighting between [the seven] countries. Q: During which incalculable aeon did this Bodhisattva come to know that he would attain Buddhahood?

A: From the first incalculable aeon he was constantly free from having a female body but did not yet know that he would attain Buddhahood. During the second incalculable aeon he came to know that he would attain Buddhahood, but he did not verbally say so. During the third incalculable aeon he both knew and said so.

Q: If so, at what stage did he fulfill Buddhahood? A: He passed through the lower, middle, and higher stages of patience and that of the Dharma supreme in the world, and in the last moment he attained Buddhahood.

Q: What time is referred to by the terms "lower stage of patience," to "the last moment"?

A: The last one hundred aeons within the third incalculable aeon, to the fulfillment of the Six Perfections, are the lower stage of patience. Next one enters the highest stage of the Bodhisattva just prior to attaining Buddhahood, is bom in the Tusita heaven, enters his mother's womb, leaves home, and conquers Mara. After scattering the forces of evil he sits peacefully and cultivates concentration. This is the middle stage of patience. In the next moment he enters the higher stage of patience. In the next moment he 27

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enters the stage of the Dharma supreme in the world. In the next moment he attains the fulfillment of Buddhahood. Q: What were his practices at the time of the fulfillment of Buddhahood?

A: He aroused true nondefilement, attained the thirty-four enlightened mental states by severing the bonds [of craving], and fulfilled Hinayana Buddhahood. The saint of the Himalayas offered some soft grass and the Tathagata accepted it, [sat on it,] and fulfilled supreme enlightenment. This fulfillment of the Path on a grass seat under a tree is that of the inferior body of transformation.

Q: Do you have evidence for the type of Bodhisattva that you discuss?

A: The Ta chih tu lun clarifies that Katyayaniputra established [the classification of] Bodhisattvas of the Six Perfections of the Tripitaka Teachings. This is the evidence.

Q: Why do those of the two vehicles sever their bonds in this life and quickly attain the fruit of the Path, but Bodhisattvas do not yet sever their bonds while traversing from their first aspiration to the stage of conquering evil and do not attain the fruit of the Path quickly?

A: Those of the two vehicles contemplate the Four Noble Truths and Twelvefold Conditioned Co-arising and thus grow weary of the cycle of birth and death, seek Nirvana on their own, and prepare themselves for their own salvation. Therefore they sever their bonds first and attain the fruit [of the Path] in this life. The Bodhisattva has compassion and thus puts [the benefits of] others first and himself last. For three incalculable aeons he cultivates the Six Perfections; therefore he does not attain the fruit quickly. Q: The object of contemplation is not the same for those of the Hinayana and the Mahayana. Is there a difference also in the wisdom that does the contemplating?

A: There are distinctions with regard to the time necessary for cultivating the causes [of enlightenment]. The Sravaka takes three 28

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lifetimes during sixty aeons, the Pratyekabuddha takes four lifetimes during one hundred aeons, and the Bodhisattva takes three incalculable aeons. Nevertheless they all utilize the wisdom of inferior salvation through the understanding of emptiness by analysis, analyzing [all things] into the five substantial aggregates [from which they are composed]. Thus they all conclude with the same one-sided truth. This is explained in detail in the commentary [the Ssu chiao i by Chih-i].

2. The Shared Teaching

Q: What is the meaning of that called "Shared"? A: Shared means "the same."

Q: Why is it said to be the same?

A: It is called Shared because those of the three vehicles [Sravakas, Pratyekabuddhas, and Bodhisattvas] all accept the same [content].

Q: If those of the three vehicles accept the same, then is it Mahayana or Hinayana?

A: It is actually meant for the Bodhisattvas but also shared on the side with those of the two vehicles. Therefore it is introductory Mahayana.

Q: How many types are there of this Shared Teaching? A: There are many meanings, which can be summarized in eight parts: teaching, reality, wisdom, severance, practice, levels, causes, and results. All of these are shared by those of the three vehicles.

Q: For what reason do you say that these teachings, and so forth through results, are shared?

A: (1) The teachings are shared because those of the three vehicles accept the same teaching concerning the emptiness of that which is conditionally co-arisen. (2) Reality is shared because they share the same one-sided view concerning reality. (3) Wisdom is shared because they are the same in attaining the wisdom [of the emptiness] of all things [so that they are] skillful in saving 29

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[sentient beings]. (4) Severance is shared because their severance of the delusions of this triple world is the same. (5) Practice is shared because the practice for [attaining] nondefilement is the same. (6) The levels [of attainment] are shared because the stages from "parched wisdom" to the stage of Buddhahood are all the same. (7) Causes are shared because the nine non-obstructions are the same. (8) Results are shared because the results of the nine liberations and two types of Nirvana are the same. Q: There are eight meanings to the term "Shared." Why is one singled out and called "Shared Teaching"?

A: Without the Shared Teaching one cannot know the shared [perception of] reality, and so forth, and one cannot attain the shared results.

Q: Those of the three vehicles all accept these teachings. Why is it not called "Common Teaching"?

A: If it were called "Common," it would include only the attainment of the closer [Hlnayana] extreme of the two vehicles, and not the further extreme [of the Mahayana]. If we use the term "shared," then this is convenient for both, and it includes the near [Hinayana Tripitaka Teaching] and far [Mahayana Distinct and Perfect Teachings].

Q: What do you mean by saying "convenient for both"? A: It shares both the Distinct and the Perfect [Teachings]. Q: How about the levels of stages in this Teaching? A: Those of the three vehicles commonly practice the ten stages.

Q: What are the names of these ten stages?

A: (1) The stage of parched wisdom, (2) the stage of potential, (3) the stage of eight personalities, (4) the stage of insight, (5) the stage of thinner [delusions], (6) the stage of freedom from desires, (7) the stage of conclusion, (8) the stage of the Pratyekabuddha, (9) the stage of the Bodhisattva, and (10) the stage of the Buddha.

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Q: Why are these called "the stage of parched wisdom" and so forth?

A: At the stage of parched wisdom, one has not yet attained the water of [insight into] reality at the levels of "warming up" and "[Identity in] Outer Appearance," but wisdom is profound and penetrating with regard to mindfulness of marks in general. Therefore it is called "parched wisdom." At the stage of potential one has attained the Dharma of "warming up" and the water of [insight into] reality, so the mind is moistened and advances to the levels of the "summit," "patience," and "Dharma supreme in the world" and thus attains insight into the undefiled nature [of reality]. At the two stages of "eight personalities" and "insight," one never emerges from the state of contemplation, and one severs the delusions of mistaken views, arouses true nondefilement, and perceives the truth concerning reality. At the stage of "thinner [delusions]," one destroys the essence of the first six classes of deluded attitudes in the realm of desire. Therefore it is called "thinner [delusions]." At the stage of "freedom from desires," one severs the nine classes [of deluded attitudes] so that one no longer returns to the realm of desire. At the stage of "conclusion," those of the three vehicles advance to sever seventy-two classes of deluded attitudes in the realms of form and formlessness and exhaustively attain the fruit of the Arhat. At the stage of the Pratyekabuddha, though one has severed the same delusions of mistaken views and attitudes [as the Arhat], one has solid merits and sharp faculties, so one is also able to remove habitual propensities. The Bodhisattva, beginning with the first aspiration, contemplates the Four Noble Truths as not arising, arouses the mind of enlightenment, arrives at the sixth and seventh stages, and then reenters conventional existence from [the insight of] emptiness and fulfills [the salvation of] sentient beings. At the stage of Buddhahood the capabilities of those of the three vehicles are brought to maturity and, sitting on the seat of enlightenment, one attains universal wisdom. This is called the stage of Buddhahood.

Q: Why is it said that these ten stages are practiced in common? 31

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266c A: Because the three people [of the three vehicles] are the same in severing the delusions of mistaken views and attitudes. Q: If they are the same in severing the delusions of mistaken views and attitudes, are there any differences between the method of contemplation and that of the Tripitaka Teaching? A: There are differences in being skillful and clumsy, for they are not the same [in understanding emptiness] by analysis and essentially.

Q: What is the meaning of "being skillful and clumsy . . . by analysis and essentially"?

A: Those of the Shared Teaching are called skillful in perceiving the truth concerning the essential [emptiness] of the aggregates, and those of the Tripitaka Teaching are called clumsy because they approach the truth by breaking down and analyzing the aggregates [and thus realize their non-substantiality]. Q: What is the meaning of "entering conventional existence from emptiness" in the stage of the Bodhisattva? A: Conventional existence refers to the realm of transformations. Emptiness refers to [the state of contemplation that consists of] insight into emptiness. [The Bodhisattvas] vow to reserve habitual propensities [of craving] in order to return and be reborn in this triple world. Utilizing the wisdom that comes from having cultivated all practices, indulging in supranormal powers, and purifying the Buddha-lands, they fulfill [the salvation of] sentient beings.

Q: How about the severance of delusions and the attainment of the fruit of enlightenment in the tenth stage? A: One severs and removes any remaining propensities by utilizing the final state of single-mindedness in which there is a correspondence of wisdom and reality; therefore it is called Buddhahood. This is the supreme body of transformation, the perfection of the Path under the seven-jeweled tree on the seat with a heavenly robe. Q: Do the people of the three vehicles traverse the ten stages from that of "parched wisdom"?

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A: A Srâvaka traverses the first to the seventh stage, a Pratyekabuddha the first to the eighth stage, and a Bodhisattva the first to the ninth stage.

Q: Is there scriptural evidence for these ten stages? A: Yes, in the Pancavimsati-sàhasrikà-prajnà-pàramità Sütra. Q: How do these ten stages compare to the levels of attainment in the Tripitaka Teaching?

A: The stage of parched wisdom corresponds to the levels of the five meditations, mindfulness concerning objects individually, and mindfulness concerning objects in general. The stage of potential corresponds to the levels of warming up, the summit, patience, and Dharma supreme in the world. The stages of eight personalities and insight correspond to the level of the srotâpanna. The stage of thinner [delusions] corresponds to the level of the sakrdâgâmin. The stage of freedom from desires corresponds to the level of the anâgâmin. The stage of conclusion corresponds to the level of Arhat. Q: If one advances from here to the Distinct or Perfect Teaching, to what level does it correspond?

A: If one is enlightened concerning the Middle Path, one fulfills the first Stage of the Distinct Teaching or the first Abode of the Perfect Teaching.

3. The Distinct Teaching

Next I shall clarify the Distinct Teaching.

Q: Why is this called "Distinct"?

A: "Distinct" is a term meaning "not common."

Q: What is meant by "not common"?

A: This teaching is explained apart from those of the two vehicles, therefore it is called the Distinct Teaching. Also, its [interpretation of] teaching, reality, wisdom, severance, practice, levels, causes, and results are distinct from [those of] the previous two Teachings and distinct from the last teaching of perfect integration. Therefore it is called "Distinct."

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Q: What principle [of reality] is clarified in this Teaching? A: It clarifies the principle of the Four Noble Truths as immeasurable.

Q: For whom is it taught?

A: Only to transform Bodhisattvas, and not to lead those of the two vehicles across.

Q: Why is this called the Distinct Teaching and not the Uncommon Teaching?

A: The Ta chih tu lun clarifies the pray/ra-wisdom that is unique to Bodhisattvas. When the Vaipulya Sütras and the Pancaviméatisahasrikâ-prajnâ-pâramità Sütra were preached, the Srâvakas and Pratyekabuddhas also heard it but the Bodhisattvas were distinctly transformed. Therefore the term "Distinct" is used. Q: What levels of practice are clarified in this Teaching? A: It broadly clarifies the levels of gradual practice that the Bodhisattvas cultivate over many aeons.

Q: What are these levels?

A: The Ten Levels of Faith, the Ten Levels of Abodes, the Ten Levels of Practice, the Ten Levels of Merit Transference, the Ten Stages, the Level of Preliminary Awakening, and the Level of [Supreme] Subtle Awakening.

Q: On what Sutras are these levels based?

A: They are based on the Avatarnsaka Sütra, the Ying lo ching, the Jen wang ching, the Suvarnaprabhasa Sütra, the Sheng-t'ienwang ching, and the Mahâparinirvâna Sütra. Q: Are the levels contained in these Sutras all the same? A: Each has some but not others. The Avatarnsaka Sütra clarifies forty-one levels: the Ten Abodes, the Ten Levels of Practice, the Ten Levels of Merit Transference, the Ten Stages, and Subtle Awakening. The Ying lo ching clarifies fifty-two levels: it adds the Ten Levels of Faith and the Level of Preliminary Awakening. The Jen wang ching does not discuss the Level of Preliminary Awakening so it only clarifies fifty-one levels. The Suvarnaprabhasa Sütra 34

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has only the Ten Stages and the fruit of Buddhahood. The Shengt'ien-wang ching has only the Ten Stages. The Mahaparinirvana Sutra clarifies the five practices and the ten virtuous qualities. Q: Why are the levels in the Sutras not all the same? A: How can there be a set explanation [of stages] if they are to benefit [sentient beings] in accordance with their capabilities? Q: On which Sutra is your explanation based?

A: I shall clarify seven levels based on the Ying lo ching, as listed above.

Q: What are the names of the different levels? A: The Ten Levels of Faith are (1) Faith, (2) Mindfulness, (3) Diligence, (4) Wisdom, (5) Concentration, (6) Non-retrogression, (7) Merit Transference, (8) Preservation of the Dharma, (9) Discipline, and (10) [Fulfillment of] Vow. The Ten Abodes are (1) Aspiration, (2) Maintenance, (3) Cultivation, (4) Noble Rebirth, (5) Completion of Expedients, (6) Rectification of the Mind, (7) Non-retrogression, (8) Childlike Goodness, (9) Dharma-prince, and (10) Anointment. The Ten Levels of Practice are [characterized as] (1) Joyful, (2) Beneficial, (3) Lacking in Hate, (4) Unexhausted, (5) Unconfused, (6) Attractive, (7) Unattached, (8) Honored, (9) Exemplary, and (10) True. The Ten Levels of Merit Transference are (1) Salvation of Sentient Beings, (2) Indestructibility, (3) Equality with All the Buddhas, (4) Universal Pervasion, (5) Inexhaustible Virtue, (6) Correspondence with All Solid Good Roots of Non-differentiation, (7) Awakening of Equality toward All Sentient Beings, (8) the Manifestation of Suchness, (9) Unrestrained and Unattached Liberation, and (10) the [Immeasurable] Dharma Realm. The Ten Stages are [characterized as] (1) Joyful, (2) Undefiled, (3) Clear, (4) Radiant Wisdom, (5) Difficult to Conquer, (6) Face to Face [with Reality], (7) Far-reaching, (8) Immovable, (9) Good, and (10) Dharma-cloud. Q: What are the practices associated with these levels? A: Ordinary people of the lower level are on the Ten Levels of Faith and utilize the contemplation of emptiness by analyzing 35

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and breaking down phenomena. Ordinary people who are on an advanced level are on the levels of Abodes, Practice, and Merit Transference. On the level of Abodes the contemplation of things as essentially empty is utilized. These are the two methods of contemplating emptiness: by analysis and as essentially empty. The perfection of this contemplation of emptiness destroys the delusions of mistaken views and attitudes. On the Ten Levels of Practice the contemplation of conventional existence is perfected, and this destroys minute delusions. On the Ten Levels of Merit Transference one cultivates the contemplation of the Middle Path and overcomes ignorance. On the level of partial enlightenment, that is, from the first Stage to the Level of Preliminary Awakening, one partially destroys ignorance and is partially enlightened concerning the Middle Path.

Q: What about the level of ultimate sagehood?

A: The level of ultimate sagehood alone is Subtle Awakening that destroys the delusion of ignorance and puts an end to the birth and death of inconceivable transformations. This is the attainment of the Path on the seven-jeweled seat by the body of recompense.

Q: All obstacles are included under the "obstacles of passions" and the "wisdom obstacle." Why do you add the "minute delusions"? A: These two kinds of obstacles are found in the Bodhisattvabhumi. The three kinds of delusions are enumerated on the basis of the Pancavimsati-sahasrika-prajna-paramita Sutra and the Ta chih tu lun.

Q: What are the phenomenal appearances and reality of the three kinds of delusions enumerated here?

A: The delusions of mistaken views and attitudes correspond to the obstacle of passions. Now if one exposes the meaning of phenomenal appearances and reality with regard to the wisdom obstacle, the obstacle to wisdom concerning phenomenal appearances corresponds to "minute delusions," and the obstacle to wisdom concerning reality corresponds to the "delusion of ignorance." 36

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4. The Perfect Teaching

Next I shall clarify the Perfect Teaching.

Q: Why is this called "Perfect"?

A: "Perfect" means "not one-sided." It is different from the two previous Teachings in that it is direct in its explanation of subtle reality. It is different from the graded and differentiated Teachings in that its teachings are perfectly integrated and unobstructed. Also, its teaching, reality, wisdom, severance, practice, levels, causes, and results are perfect; therefore it is called the Perfect Teaching.

Q: What do you mean by "direct in its explanation of subtle reality," and "perfectly integrated and unobstructed"? A: [In the Perfect Teaching] from the beginning one contemplates true reality, and objects are perceived as identical with the Middle; [one sees] that there is not one color or odor that is not the Middle Path. One knows directly the true reality of the perfectly integrated threefold truth. From beginning to end, there is no Buddha-dharma that is not truly real.

Q: What reality is clarified in this Teaching? A: It clarifies the truth of the Middle Path, which is beyond conceptual understanding.

Q: For whose sake is it explained?

A: It is explained for the sake of those with the sharpest faculties.

Q: What levels [of attainment] are clarified for these people? A: It clarifies the levels of the Six Identities. Q: What are these Six Identities?

A: (1) Identity in Reality, (2) Verbal Identity, (3) Identity in Contemplative Practice, (4) Identity in Outer Appearance, (5) Identity in Partial [Realization of the] Truth, and (6) Ultimate Identity.

Q: Why do you posit Six Identities?

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A: They are six so that nothing is left out from beginning to end. They are identities because they are interpenetrating from beginning to end. Their reality is the same, therefore they are "identical." Their phenomenological appearances are different, therefore they are six. From first to last their reality is the same; from beginning to end nothing is left out.

Q: What is the meaning of the gradual succession of the Six Identities?

A: Sentient beings are inherently endowed with the reality of three virtuous qualities [of the Dharma Body, pra/na-wisdom, and liberation]. This is called "Identity in Reality." They come to know this by being taught. This is called "Verbal Identity." The cultivation [of practice] that results from coming to know this is called "Identity in Contemplative Practice." Through contemplation and calming the mind one begins to simulate one's true function. This is "Identity in Outer Appearance." When the three virtuous qualities are partially manifested and one attains the Buddha-dharma partially, this is "Identity in Partial [Realization of the] Truth." When both wisdom and severance are perfected and the three virtuous qualities completely manifested, this is "Ultimate Identity." Q: How do these levels of the Six Identities correspond to the level of the five preliminary grades and the fifty-two [Bodhisattva] levels?

A. The first two levels of identities do not correspond to any levels. The Identity in Contemplative Practice corresponds to the five preliminary grades. The Identity in Outer Appearance corresponds to the Ten Levels of Faith. The Identity in Partial [Realization of] the Truth corresponds to the Ten Abodes, the Ten Levels of Practice, the Ten Levels of Merit Transference, the Ten Stages, and the Level of Preliminary Awakening. Ultimate Identity corresponds to the Level of Subtle Awakening.

Q: How do the preparatory levels of ordinary people and sages compare with regard to these levels?

A. The five preliminary grades of conventional designation correspond to the lower level of ordinary people. The purification 38

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of the six senses corresponds to the higher level of ordinary people. The levels from the Ten Abodes to the Level of Preliminary Awakening correspond to the level of partial sagehood. The one Level of Subtle Awakening corresponds to the level of ultimate sagehood. Q: What are the "five preliminary grades" and the "purification of the six senses"?

A: To be endowed with the ten mental attributes [of the Ten Levels of Faith] is the first preliminary grade of Joy because of being in Accordance [with the Truth]. To read and chant the Sutras is the second preliminary grade. To add then the preaching of the Dharma is the third preliminary grade. To add the practice of the Six Perfections is the fourth preliminary grade. To practice the Six Perfections correctly is the fifth preliminary grade. The purification of the six senses means to purify the organs of (1) sight, (2) sound, (3) scent, (4) taste, (5) touch, and (6) thought. Q: What Sutra is the basis of this level of five preliminary grades?

A: It is based on the [seventeenth] chapter of the Lotus Sutra, "Discrimination of Virtuous Qualities."

Q: Why do you establish five preliminary grades distinct and beyond the Ten Levels of Faith?

A: This is merely to distinguish differences and similarities. By similarities is meant that these [five preliminary grades] are included within the first mental state of the Ten Levels of Faith. By differences is meant that it is divided into five grades. These are differentiated now in order to illustrate the lower levels of ordinary people.

Q: What delusions are severed on the level of "Outer Appearance," and what delusions are destroyed on the level of "Partial [Realization of] the Truth"?

A: On the level of "Outer Appearance" one first spontaneously removes the delusions of mistaken views and attitudes. It is as in melting steel to make a vessel; one first gets rid of the crude impurities. On the level of "Partial [Realization of] the Truth" one 39

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destroys all the minute ignorance remaining in the forty-one levels of the transworldly realm.

Q: How can we know that the delusions of mistaken views and attitudes are severed on the level of "Outer Appearance" and that ignorance is severed on the level of "Partial [Realization of] the Truth"?

A: The Jen wang ching says, "The ten Bodhisattvas of goodness [the Bodhisattvas on the Ten Levels of Faith in the Perfect Teaching] arouse the great mind [of aspiration for enlightenment] and eternally depart from this oceanlike triple realm, which is a cycle of suffering." Therefore it is said that the delusions of mistaken views and attitudes are severed on the Ten Levels of Faith, or [the level of "Identity in] Outer Appearance." The Avatamsaka Sutra says, "At the time of the first aspiration one has already fulfilled complete awakening and fully penetrates the nature of the true reality of all dharmas. The essence of any and all wisdom is not realized from being taught by others." The Lotus Sutra says, "The Buddha's knowledge and insight are exposed." It should be known clearly that ignorance is severed on the level of the first aspiration for enlightenment, which is the first Abode stage. Q: What is meant by "ignorance is severed on the level of aspiration for enlightenment, which is the first Abode stage"? A: When one enters the level of the first Abode, the severance of one is the severance of all, and the attainment of the one body oftheTathagataisthe [attainment of] immeasurable [transformational] bodies. [The Buddha] is able to scatter his body in a hundred Buddha realms, appear in the ten realms of existence, and manifest his body of visible form everywhere in accordance with the capabilities [of sentient beings] and to save [sentient beings]. Q: If one fulfills complete awakening on the level of the first Abode of "aspiration," why is it necessary to go through the remaining levels?

A: What is meant by "fulfillment of complete awakening" is to fulfill the partial attainment of complete awakening. [The level of] 40

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the first Abode of "aspiration" is not identical to the fulfillment of ultimate, complete awakening.

Q: How can we know this?

A: The meaning can be known by the analogy of the lamp. Q: What is this analogy?

A: The analogy is this: if one places a burning lamp in a dark room, that room is lit all over, and if two or three or forty-two lamps are added, the illumination increases accordingly. If this analogy is understood, one should know the meaning of "all fulfilled in the fulfillment of one," and not fail to understand the clear difference between the beginning and end, and between illumination and darkness.

Q: With regard to what do you establish that "all is fulfilled in the fulfillment of one, and all is severed in the severance of one"? A: "Fulfillment" is established with regard to wisdom, and "destruction" is established with regard to delusions. Wisdom and severance are non-dual; the fulfillment [of wisdom] and the destruction [of delusion] are simultaneous. It should be understood as analogous to the fact that when light arises darkness is extinguished. The analogy of the lamps is from the Ta chih tu lun. Q: How much time do Bodhisattvas of this teaching pass through to fulfill Buddhahood?

A: In one life they enter the first Abode of "aspiration for enlightenment."

Q: How can we know this?

A: The Sutra of nnumerable Meanings (Wu-liang i ching) says, "In this body one attains the patience [which comes from realizing the truth] of nonarising and the instantaneous destruction of all passions and the cycle of birth and death." The Mahaparinirvana Sutra says, "On the Himalayan mountains there is a grass called 'forbearance.' If a cow eats this it will experience the most exquisite flavor." You should understand this meaning.

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Q: Should this attainment of Buddhahood in one lifetime be understood as the fruit of partial realization or as the ultimate fruit of enlightenment?

A: It is the fruit of partial realization and not the ultimate fruit of enlightenment.

Q: If so, this one should be called a Bodhisattva and not a Buddha.

A: One who seeks that which is above is a Bodhisattva; one who seeks that which is below is a Buddha.

Q: What is ultimate Buddhahood in the Perfect Teaching? A: The self-wrought reward body of enjoyment of the Tathagata Vairocana. Q: How is this known?

A: In the Mo-ho chih-kuan it says, "If one contemplates Twelvefold Conditioned Co-arising and culminates the reality of the Middle Path, this refers to the Buddha Vairocana of the Perfect Teaching. When he is seated on the seat of enlightenment, it becomes the seat of emptiness." The Saddharmapundarikasutra Upadesa says, "Secondly, manifesting the wisdom of the Buddha [as reward body] and completing the practices of the Ten Stages, one attains the enlightenment of eternal Nirvana, because, as the Lotus Sutra says, 'Good sons, I have actually already attained Buddhahood immeasurable and unlimited hundreds and thousands and millions and billions of aeons ago.'" The Sutra of Meditation of the Bodhisattva Universal Virtue [P'u hsien kuan ching] says, "The Buddha Sakyamuni is called 'Vairocana Who Pervades All Places.' This Buddha's abode is called 'Eternal Tranquil Light.' It is a place that embodies the perfection of permanence; a place where the perfection of the selfhood is established; a place where the marks of Being are extinguished by the perfection of purity; a place where the marks of body and mind do not abide due to the perfection of pleasure." 42

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D. Final Summation

Q: How are these Four Teachings classified with regard to this realm of the [triple] world and the transworldly realm? A: The two Teachings of the Tripitaka and the Shared both correspond to this realm of the [triple] world. Both Distinct and Perfect Teachings correspond to the transworldly realm. Q: How are they classified with regard to phenomenal appearances and reality?

A: The Tripitaka Teaching corresponds to the phenomenal appearances of this realm. The Shared Teaching corresponds to the reality of this realm. The Distinct Teaching corresponds to the phenomenal appearances of the transworldly realm, and the Perfect Teaching corresponds to the reality of the transworldly realm. Q: How are they classified with regard to Hînayàna and Mahâyâna?

A: The Tripitaka Teaching belongs to the Hînayàna. The Shared Teaching is common to both the Mahâyâna and the Hînayàna. The Distinct and Perfect Teachings are completely Mahâyâna.

Q: Also, how are they classified with regard to the tentative and the real?

A: The first three are tentative, and the last one is real. Q: The true essence of all Four Teachings is one. Why are there Four Teachings?

A: Although basically they are one, perceptions are not the same depending on the capabilities of sentient beings. This is the reason why Four Teachings arose. In the Lotus Sutra, it says, "Three are taught and distinguished concerning the one Buddhavehicle." The meaning is the same here. 43