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

Chapter II

The Meaning of the Five Flavors

Reality itself is beyond verbalization, but one must use conventional language to encounter reality. The Path cannot be grasped through discussion, but stages [of attainment] can be discerned through the process of discussion. Therefore many explanations are conventionally presented for the sake of beings in this realm of suffering, and to teach [the truth for the sake of] the deaf and the blind. [The classification scheme of] the Five Periods is utilized to illumine the hidden minuteness of he tranquil light of nherent awakening. Therefore we list the five light and heavy flavors and clarify the progression of the teachings. This meaning is interpreted in three sections: Introduction, Scriptural Support, and Interpretation.

A. Introduction

Question: What are the names of the Five Flavors? Answer: (1) The flavor of milk, (2) the flavor of cream, (3) the flavor of curds, (4) the flavor of butter, and (5) the flavor of ghee. B. Scriptural Support

Q: What Sutra contains the text explaining the Five Flavors? A: The Mahâparinirvâna Sütra.

Q: What does the text say?

A: This Sutra says, "It is analogous to a cow giving milk. Cream emerges from the milk. Curds emerge from the cream. Butter 45

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emerges from the curds. Ghee emerges from the butter. The twelvefold scripture emerges from the Buddha___ " The Sutras emerge from the twelvefold scripture. The Vaipulya texts emerge from these Sutras. The Prajna-paramita Sutras emerge from the Vaipulya texts. The Mahaparinirvana Sutra emerges from the Prajna-paramita Sutras.

C. Interpretation

Q: What doctrines are being compared to these Five Flavors? A: It is an analogy for the sequence of the Buddha's teachings. Q: What is this sequence?

A: The Auatamsaka Sutra is analogous to the flavor of milk. The Agamas are analogous to the flavor of cream. The Vaipulya texts are analogous to the flavor of curds. The Prajna-paramita Sutras are analogous to the flavor of butter. The Lotus and Mahaparinirvana Sutras are analogous to the flavor of ghee.

Q: Why is the Auatamsaka Sutra analogous to milk, and so forth to the Lotus and Mahaparinirvana Sutras being analogous to ghee? A: When the Buddha sat on the seat of enlightenment and first perfected complete awakening, he expounded purely on the Mahayana for the sake of the Bodhisattvas. This was like the sun, which upon rising first illumines the tall mountains. Milk is the beginning of all the flavors. It is analogous to the direct teachings [of the Buddha immediately after his enlightenment] being the core of all the teachings. Also, the analogy of the flavor of milk has two other meanings. First, it is the beginning of all his great deeds; and second, it is [taught at a stage when the teachings] for the sake of those of inferior capabilities have not yet been taught. Therefore the [teachings of] the Auatamsaka Sutra are analogous to milk. Next, without moving from his place of enlightenment he magically went to the Deer Park and preached the sermon on the Four Noble Truths as arising and perishing. This is analogous to cream emerging from milk. Next, he expounded the teachings of the 46

Part One: Chapter II. Five Flavors

Vaipulya texts, the "Great Collection of Sutras," the Vimalaklrtinirdesa Sutra, the Visesacinta-brahmapariprccha Sutra and so forth, which praise the perfect and criticize the one-sided, extol the Mahayana and impugn the Hlnayana. This is analogous to curds emerging from cream. Next he preached all of he Prajnd-pdramita Sutras, in which the explanation is left to Sariputra, as the rich man passes on the household treasures to his son, and distinctions as to superior and inferior are integrated. This is analogous to butter emerging from curds. Next, the first four flavors are exposed as belonging ultimately to the Buddha-vehicle. This is analogous to ghee emerging from butter.

Q: The [teachings of] the Avatamsaka Sutra are the direct teaching of the Mahayana. Why are they analogous to milk? A: This does not refer to it being light or heavy [in profundity], but merely means that it comes first. Therefore it corresponds to the first flavor.

Q: The Mahaparinirvana Sutra says that "the Mahaparinirvdna Sutra emerges from the Prajnd-pdramita Sutras." Why does it not mention the Lotus Sutra? Why is the Lotus Sutra analogous to ghee?

A: The Mahaparinirvana Sutra is called "ghee," and the Lotus Sutra is called "a meal fit for the great King." Q: Although you quote the phrase "a meal fit for the great King," this is evidence for the meaning but not the text. A: The Saddharmapundarika-sutra Upadesa says [in reference to the Lotus Sutra], "Of these Five Flavors, ghee is supreme." Therefore we know that the two Sutras are both analogous to ghee. Also, the Buddha Dlpa [Moon and Sim Glow] expounded the Lotus Sutra and then proclaimed that at midnight he would enter Nirvana. In the same way this Buddha [Sakyamuni] also first expounded the Avatamsaka Sutra and later expounded the Lotus Sutra. When the Buddha was Kasyapa he also did the same thing; in all cases he did not explain the Mahaparinirvana Sutra. In all these cases the Lotus Sutra is the last teaching and the last flavor. Now the Buddha utilizes the Lotus Sutra as ghee in order to bring 47

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to maturity those who are ready. He then [in the Mahaparinirvana Siitra] leads the remaining [sentient beings] to maturity through repeating [teachings concerning] prajha-wisdom and leads those [of the fourth Prajha-paramita period] to enter Nirvana. Thus the Mahaparinirvana Siitra is used as the last teaching and last flavor. Also, the Mahaparinirvana Sutra says, "By receiving an assurance of Buddhahood in the Lotus Sutra, one perceives one's potential for enlightenment, attains the great fruit [of Buddhahood] , and undertakes no more action, as when the autumn harvest is done and placed in winter storage."

Q: Are there any distinctions to be made between the Five Flavors and the Five Time Periods?

A: The Five Flavors are identical to the Five Time Periods. There is only the distinction of Dharma and analogy. Q: Are the Five Time Periods clarified in the Lotus Sutra? A: In the chapter on "Belief and Understanding" in the Lotus Sutra it says, "Accordingly he dispatched an attendant to follow quickly. . .butthe poor son was terrified andfellto the earth. '' This refers to the first time period. It also says, "He secretly dispatched two men" who brought the son back through expedient means. This refers to the second time period. It also says, "At the end of this time there was mutual trust and he came and went without difficulty, though he still lived in the same place." This refers to the third time period. It also says, "The father knew that he would die before long. . . ." This refers to the fourth time period. It also says, "When facing his last moments, he ordered his son [to come, and the father revealed their true relationship]." This refers to the fifth period.

Q: The teachings of the Buddha's life include all of the Four Teachings. Why are the Five Flavors also established? A: The Four Teachings are given in reference to the depth or shallowness of capabilities, and the Five Flavors clarify the order of the teaching. The purpose of interpreting all meaning and truth with the Four Teachings and the Five Flavors is to manifest the Lotus Sutra as the climax of the Buddha's life teachings. 48

Chapter III

The Meaning of the One Vehicle

All Buddhas appear in the world for one great purpose. Though distinctions are made as to the three vehicles, ultimately [they all] rely on One Vehicle. Therefore Sakyamuni descended to this world to be bom in a royal palace, left home, and attained the Path according to his capability. He preached many different sermons; some were at first direct and later gradual, some were at first gradual and later direct, but all were taught as inducements to the Lotus Sutra. This is the meaning of the Sutra where it says, "The teachings of expedient means are exposed [like the opening of a gate] and the aspects of true reality revealed." There are four sections for interpreting this meaning. The first is the Explanation of erms; the second is the Interpretation of he Essence; the third is Quotations from Scripture [i.e., Scriptural Support]; and the fourth is the Interpretation.

A. Explanation of Terms

Question: What is the meaning of the term "One Vehicle"? Answer: "One" means non-dual and "vehicle" refers to a means of transportation.

Q: What are the meanings of "non-dual" and "a means of transportation"?

A: It is called "non-dual" because there are not two or three vehicles, and because it [the One Vehicle] transcends the relativity of two or three [vehicles]. It is called "a means of transportation" because practitioners ride on it to attain omniscience. 49

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B. Interpretation of the Essence

Q: What is the essence of the One Vehicle?

A: There are two: the common essence and the distinctive essence.

Q: What are the meanings of "common essence" and "distinctive essence"?

A: The common essence is the true aspect of reality. The distinctive essences are the four categories of oneness. Q: The common essence is understood, but what is meant by "the four categories of oneness" of the distinctive essences? A: Oneness of reality, oneness of teaching, oneness of practice, and oneness of persons.

Q: What is the meaning of "the oneness of reality," and so forth?

A: Exposing the reality of the three vehicles as manifested in the reality of the One Vehicle is called "the oneness of reality." Exposing the teaching of the three vehicles as manifested in the teaching of the One Vehicle is called "the oneness of teaching." The practice of the three vehicles is brought in harmony with the practice of the One Vehicle; this is called "the oneness of practice." The people in the three vehicles are brought in harmony with those in the One Vehicle; this is called "the oneness of persons." Q: Why is it said that the reality of the three vehicles is brought into harmony with the reality of the One Vehicle, and so forth?

A: Because the three vehicles are not the fundamental intent of the Buddha. The One Vehicle is the fundamental import of the Buddha.

C. Scriptural Support

Q: The meaning of the One Vehicle is established on the basis of what Sutra passages?

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A: The Lotus Sutra says, "All Buddhas, the World Honored Ones, appear in this world for one great deed as cause and condition." Q: What is the meaning of "one great deed as cause and condition"?

A: "One" refers to the one true reality that there are not three, five, seven, or nine vehicles. Therefore it is "one." It is called "great" because its nature is vast and expansive. It is called "deed" because it is the activity of all Buddhas who appear in this world. It is called "cause" because sentient beings who have the capability thus approach the Buddha. It is called "condition" because the Buddha responds in accordance with their capabilities. Q: Although you have quoted this text, the meaning is still not clear. Are there other passages?

A: There are truly many passages. The Lotus Sutra says, "The words of all Buddhas and Tathagatas are not vain delusions. There is no other vehicle but the one Buddha-vehicle." It also says, "In the Buddha-lands in the ten directions there is only one Buddhadharma, not two and not three." It also says, "The appearance of all Buddhas in this world is only one true deed." It also says, "All the World Honored Ones expound the Path of the One Vehicle." It also says, "The words of all the Buddhas are not different. There is only one and not two vehicles." It also says, "It is widely said to the great multitude that all Bodhisattvas and Sravaka disciples are taught and transformed only with the way of the One Vehicle." Also, the chapter on "Expedient Means" [in the Lotus Sutra] contains sections on five kinds of Buddhas. The first section on "All Buddhas" says, "All Buddhas preach the Dharma in accordance with what is appropriate." This [illustrates that] the three tentative [teachings: Tripitaka, Shared, and Distinct] are the exposition of expedient means. The Sutra says, "This Dharma cannot be understood through conceptualization or discrimination." This [illustrates] the One True [Perfect Teaching], which manifests true reality. Next, the section on the Buddhas of the past says, "All Buddhas utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas 51

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for the sake of all sentient beings." This clarifies the exposition of the tentative. The Sutra says, "These Dharmas are all those of the One Buddha-vehicle." This clarifies the manifestation of the real. Next, the section on future Buddhas says, "Sàriputra, all future Buddhas should, upon appearing in this world, utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas for the sake of all sentient beings." This clarifies the exposition of the tentative. The Sutra says, "All of these Dharmas correspond to the One Buddha-vehicle. Therefore all sentient beings hear the Dharma from the Buddha and everyone ultimately attains universal wisdom." This clarifies the manifestation of the real. Next, the section on present Buddhas says, "Sàriputra, at the present time, in the immeasurable hundred thousand million billion Buddha-lands in the ten directions, in the many places where all Buddhas, World Honored Ones, benefit and pacify sentient beings, all of these Buddhas also utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas for the sake of sentient beings." This clarifies the exposition of the tentative. The Sutra says, "All of these Dharmas correspond to the One Buddha-vehicle. Therefore all sentient beings hear the Dharma from the Buddha and everyone ultimately attains universal wisdom." This clarifies the manifestation of the real. Next, in the section on the Buddha Sâkyamuni it says, "Sàriputra, I also now do the same. Knowing that all sentient beings have various desires and profound attachments, I therefore utilize various stories, parables, words, and the power of expedient means in order to preach the Dharma, in accordance with their inherent natures." This clarifies the exposition of the tentative. The Sutra says, "Sàriputra, in this way all attain the One Buddhavehicle and universal wisdom." This clarifies the manifestation of the real.

Q: You said previously that the One Buddha-vehicle consists of the four categories of oneness. Why do you now speak only of the One Vehicle and not illustrate the four categories of oneness? 52

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A: The sections on the five kinds of Buddhas all include the four categories of oneness.

Q: Which passages do you mean?

A: The section on "All Buddhas" says, "The exposing, signifying, awakening, and entering of the Buddhas' knowledge and insight"; this refers to "the oneness of reality." "Only to teach and transform Bodhisattvas" refers to "the oneness of persons." "All of his actions are constantly for one purpose" refers to "the oneness of practice." "He preaches the Dharma for the sake of sentient beings utilizing only the One Buddha-vehicle" refers to "the oneness of eaching. " The section on past Buddhas says, "These Dharmas are all those of the One Buddha-vehicle," referring to "the oneness of teaching." "To hear the Dharma from all Buddhas" refers to "the oneness of persons." In the phrase "Ultimately everyone attains universal wisdom," this wisdom consists of both the knower and the known. That which is known is the "one reality," and the knower refers to "the oneness of practice." The sections on future Buddhas, present Buddhas, and the Buddha Sakyamuni can be known in the same way.

D. Interpretation

Q: To which of the four categories of oneness does the phrase "exposing, signifying, awakening, and entering" correspond? A: To the oneness of reality.

Q: How many types of interpretation does this include? A: There are two types. First I shall quote the Saddharmapundarika-sutra Upadesa and discuss three interpretive categories, and then I shall utilize four types of interpretation based on the commentary [the Fa-hua wen-chii by Chih-i]. Q: What are the passages quoted in the discussion of three interpretive categories?

A: The Saddharmapundarlka-sutra Upadesa says, "First is the meaning of supremacy. There is no other deed except [the 53

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attainment of] universal wisdom. As the [Lotus] Sutra says, the Buddha's knowledge and insight are revealed in order to lead sentient beings to attain purity; therefore he appears in the world. Second, the meaning of sameness is: Sravakas, Pratyekabuddhas, and Buddhas are equal with regard to the Dharma Body. It is as the [Lotus] Sutra says, that the Buddha appears in the world because he wishes to signify the Buddha's knowledge and insight to sentient beings. Third, the meaning of the unknown: those of the two vehicles do not know the ultimate, One Buddha-vehicle. Therefore it is as the [Lotus] Sutra says, that the Buddha appears in the world because he wishes to awaken sentient beings concerning the Buddha's knowledge and insight. Fourth, the Buddha manifests immeasurable deeds of wisdom for the sake of leading them to be enlightened concerning the stage of Non-retrogression. It is as the Lotus Sutra says, that the Buddha wishes to lead sentient beings to enter the Buddha's knowledge and insight." Since the second and third categories are discussed in detail in the Saddharmapundarlka-sutra Upadesa, I shall not discuss them at length.

Next, four interpretations based on the commentary. Q: What are the four types of interpretations? A; (1) Interpretation according to levels, (2) interpretation of the four kinds of wisdom, (3) interpretation of the Four Doctrines, and (4) interpretation of the four ways of contemplating the mind. Q: What is the gist of the interpretation according to levels? A: The four words "exposing, signifying, awakening, and entering" are compared with the forty levels of attainment; therefore it is said to be an interpretation according to levels. Q: How do they compare?

A: "Exposing" corresponds to the Ten Abodes. "Signifyin g" corresponds to the Ten Levels of Practice. "Awakening" corresponds to the Ten Levels of Merit Transference. "Entering" corresponds to the Ten Stages.

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Q: Why does the word "exposing" correspond to the Ten Abodes, and so forth to the word "entering" corresponding to the Ten Stages?

A: On the first level of the Ten Abodes one destroys the delusion of ignorance, exposes the potential for Buddhahood, and perceives the true aspects of reality. Therefore the word "exposing" corresponds to the Ten Abodes. Also, within the Ten Levels of Practice the obstacle of delusions is already removed so that all the merits of the Dharma realm are manifestly indicated and clear. Therefore "signifying" corresponds to the Ten Levels of Practice. Next, within the Ten Levels of Merit Transference, obstacles are removed, the essence of reality is manifest, and the practice of the Dharma realm is clear; therefore "awakening" corresponds to the Ten Levels of Merit Transference. Next, within the Ten Stages, phenomenal appearances and reality are [understood to be] integrated and one can freely enter the sea of universal wisdom. Therefore "entering" corresponds to the Ten Stages. Q: If, as you have explained above, this should be understood as successive stages, what about the meaning of he Perfect Teaching? A: The virtuous qualities that are to come are already [latently] present in the causal levels. The good roots of the past are also contained in the resultant stages. It is analogous to moonlight, which dispels darkness, waxing and waning while the moon itself does not change.

Second, the interpretation according to the Four Wisdoms. Q: What are the Four Wisdoms?

A: (1) Wisdom of the Path, (2) various wisdoms of the Path, (3) wisdom concerning [the emptiness of] everything, and (4) universal wisdom.

Q: To which teaching do these Four Wisdoms correspond? A: These are the Four Wisdoms of the Perfect Teaching. Q: How do they correspond with regard to "exposing, signifying, awakening, and entering"?

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A: They correspond in the same way as the next example. [First = exposing, second = signifying, third = awakening, and fourth = entering.]

Third, the interpretation according to the Four Doctrines. Q: What are the Four Doctrines?

A: (1) The doctrine of existence, (2) the doctrine of emptiness, (3) the doctrine of both emptiness and existence, and (4) the doctrine of neither emptiness nor existence. Q: To which of the Four Teachings do these Four Doctrines correspond?

A: These are the Four Doctrines of the Perfect Teaching. Q: How do they correspond with regard to "exposing," and so forth?

A: They correspond in the same way as above. Q: The doctrines for understanding [reality] are four. Is the reality that is understood also four?

A: Although there are four [doctrines] for understanding [reality], the [reality] that is understood is one. For example, there are many outer gates for [entering] the king's palace, but the inside is one [that is, all gates lead into one place]. Fourth, interpretation with regard to contemplating the mind. Q: How do you make distinctions according to "exposing" and so forth with regard to contemplating the mind? A: Contemplate the principle of the threefold truth and the nature of the mind. To contemplate this clearly and purely is called "exposing." Though it is difficult to conceptualize the nature of the mind, to merge [the thoughts of] emptiness, conventional existence, and the Middle calmly, just as they are, is called "signifying." For the thoughts of emptiness, conventional existence, and the Middle to be three yet one, one yet three, is called "awakening." The thoughts of emptiness, conventional existence, and the Middle are not emptiness, conventional existence, nor the Middle, yet they equally illuminate emptiness, conventional existence, and the Middle. This is called "entering."

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Q: What is the origin of these four interpretations? A: The perception of reality depends on the level of attainment. The level of attainment depends on wisdom. The arousing of wisdom depends on doctrine. The penetrating understanding of doctrine depends on contemplation. Due to the practice of contemplation one understands doctrine. Due to the understanding of doctrine one attains wisdom. Due to the attainment of wisdom one establishes a certain level of attainment. Due to establishing a level of attainment one can perceive reality. [One] reality is perceived, therefore it is called "the oneness of reality." Q: Does each of the four terms "exposing, signifying, awakening, and entering" include all four types of interpretation, and are the four terms all related?

A: Each term has these four interpretations, and each of the four interpretations is related to these four terms. Q: How are the four terms related to the four interpretations? A: The interpretation of Four Wisdoms is related to "exposing." The interpretation of contemplating the mind is related to "signifying." The Four Doctrines are related to "awakening." The Four Levels are related to "entering."

Q: Is there scriptural evidence for these four types of interpretation? A: The Saddharmapundarika-sutra Upadesa says the interpretation of Four Levels is made in order to "illustrate the stage of Non-retrogression." The treatise says that the interpretation of the Four Wisdoms is made in order that "the Tathagata may illumine the truth." The treatise says that the interpretation of contemplating the mind is made for the sake of "the meaning of sameness." The treatise says that the interpretation of the Four Doctrines is made because "they do not know the ultimate state."

Q: It is interpreted that there are exceedingly many explanations given for interpreting "exposing, signifying, awakening, and entering." Why do you reduce it to one explanation? 57

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A: There are exceedingly many explanations because we have not yet examined the unique contribution of the Lotus Sutra. The Lotus Sutra's unique contribution is the doctrine of the One Vehicle, which is difficult to conceptualize. It cannot be fathomed by ordinary people, although it is praised by noble men. Teachers and disciples should know it. Now, relying on the meaning and following the text I shall summarize it in ten pairs by discussing its different features. (1) The assurance of imminent Buddhahood is given to those of the two vehicles [in the third chapter of the Lotus Sutra, "Parables"], and the Tathagata's original enlightenment from the distant past is exposed [in the sixteenth chapter of the Lotus Sutra, "The Life Span of the Tathagata"]. (2) Rejoicing [over hearing a verse from the Lotus Sutra] and praising it until it is passed on to the fiftieth person, whose benefit upon hearing it is to reach the highest stage of [the Bodhisattva, wherein one will attain] Buddhahood after this one life [is explained in the eighteenth chapter of the Lotus Sutra, "The Merits of Appropriate Joy"]. (3) [In the twelfth chapter, "Devadatta"] Sakyamuni indicates that the activity of overcoming the five major sins was his original teacher, and Manjusri converts the eight-year-old dragon girl. (4) [In the eighteenth chapter, "The Merits of Appropriate Joy"] everyone, upon hearing one verse [from the Lotus Sutra], is given the assurance of Buddhahood; the merit accumulated by preserving the name of the Lotus Sutra is immeasurable. (5) [In the twenty-third chapter, "The Former Affairs of the Bodhisattva Bhaisajyaguru" it is explained that] if one hears [the message of] the Lotus Sutra and keeps its teachings, one can put an end to rebirth as a woman; if one hears, reads, and chants the Lotus Sutra, one will neither grow old nor die. (6) [In the nineteenth chapter, "The Good Qualities of the Dharma Teacher," it is explained how] the five types of Dharma teachers manifest and attain the qualities [of the Buddha]; while undertaking the four practices of serenity one dreams of entering the stages of the Ten Abodes. (7) [In the twenty-sixth chapter, "Dharani," it explains that] if a man torments or disturbs [a Dharma teacher], his head will split into seven parts. One who pays homage has more than 58

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ten blessings. (8) One life of the Buddha is now past and cut off, but its teachings are praiseworthy; the ten parables [of the Lotus Sutra] are presented. (9) [In the fifteenth chapter, "Welling Up out of the Earth," innumerable witnesses for the Buddha] arise out of the ground, and Ajita [the future Buddha Maitreya] does not know even one of them; the Dragon King of the lotus flower in the east does not yet know the basis. (10) [As is explained in the seventh chapter, "The Parable of the Magic Castle,"] the traces of [the Buddha's] transformations appeared three thousand incalculable [aeons ago]; and [as is explained in the chapter, "The Life Span of the Tathagata," Buddhahood was] originally fulfilled five hundred 270c incalculable [aeons ago]. The phenomena of the original basis and the transformational traces [of the Buddha] are mysterious. This is not explained in all of the [other] Sutras. Such passages are found only in this Lotus Sutra. This is indicated on the basis of what is appropriate [according to the capabilities of sentient beings]. If not unique, what is it? Also, the other interpretations are made in order to lead to and prepare for this explanation. There are thus many [interpretations of] the Buddha's knowledge and insight.

Q: As you say, the subtle Dharma [of the Lotus Sutra] should be expounded quickly by the Buddha. Why did he not expound it for more than thirty years after he attained Buddhahood? A: Because people were not ready and the time was not right. In the thirty-odd years after his attainment of Buddhahood he made distinctions in the One Buddha-vehicle and expounded three.

Q: For what reason did he now expound the real truth for the first time?

A: Because people were ready and the time was right, he expounded only the unique, subtle, One Vehicle. Q: Is the doctrine of the One Vehicle in this Lotus Sutra and the doctrine of the One Vehicle in the Avatamsaka Sutra, the SrimalacLevi Sutra, and so forth, the same or different? A: The term is the same but the meaning is different. 59

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Q: What do you mean [when you say] that the meaning is different?

A: The doctrine of the One Vehicle in the Avatamsaka Sutra, the Srimaladevi Sutra, and so forth, contains expedient means; but the doctrine of the One Vehicle in the Lotus Sutra rejects all expedient means. Therefore one can perceive that the meaning is different.

Q: What is the meaning of "containing expedient means" and "rejecting expedient means"?

A: In one the three [vehicles] exist outside [the One Vehicle]; therefore it contains expedient means. In the other the three do not exist outside, therefore it is said to reject [expedient means], Q: How many causes are utilized in interpreting the One Vehicle that rejects expedient means?

A: Based on the Saddharmapundarika-sutra Upadesa, four causes are given in interpreting the One Vehicle. Q: What are the four causes?

A: These are the "exposing, signifying, awakening, and entering" expounded above.

Q: Are these four causes the same as or different from the "ten causes" in the Mahayana Samgraha?

A: These are all the same.

Q: What do you mean by these being the same? A: Both treatises are the same in leading those whose nature is that of the two vehicles to enter the One Vehicle. Q: What do you mean [when you say] that they are the same in entering the One Vehicle?

A: The Saddharmapundarika-sutra Upadesa says, "Those who are of a determined nature to be Sravakas have roots that are still immature, and therefore the Buddha does not give them assurance of Buddhahood." The Mahayana Samgraha says, "Because [the emptiness of] their Dharmas and their selflessness are equal, [the Buddha] secretly expounded the One Vehicle." 60

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Q: The passage "still immature" and the words "secret intention" are certainly not similar. Why do you say that "they are the same in entering"?

A: It has already been said that their roots are still immature, but it should be known that [the roots] will certainly mature. Also, the intention of the Mahayana Samgraha is that the time for the fulfillment [of Buddhahood] has not arrived. The meaning of "assurance of Buddhahood" is to "prepare one for the gift [of eventual Buddhahood]"; therefore it is called a "secret intention." It does not mean that they will not [eventually] fulfill Buddhahood. This treatise also says, "Those of an already determined Sravaka nature can become Bodhisattvas through further training of their roots." Therefore it is clearly known that even those of a determined nature of the two vehicles can fulfill Buddhahood. All things with form and consciousness have the nature of awakening. Is there any man or woman who cannot fulfill Buddhahood? If one believes in the universal fulfillment of Buddhahood, he will be given the fruit of Vairocana [of ultimate enlightenment]. If one argues over the fulfillment or nonfulfillment of Buddhahood, one should fear the possibility of falling into the Avici hell. The Perfect Teaching and the perfect exposition are gathered in this text [the Lotus Sutra]. If one reads and chants it, one can attain the wisdom of the Buddha.

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Chapter IV

The Meaning of the Ten Suchlikes

The Ten Suchlikes, which are like Indra's net, are integrated into the ten realms of existence yet are distinct. The threefold truth is like a crystal in which the three thousand realms are contained and colorfully reflected. This is the objective realm illumined by the Tathagata's true wisdom, the ultimate goal of the jeweled vehicle in the Lotus Sutra. From the first aspiration to the stage just before Buddhahood it is necessary to rely on this [teaching of the Lotus Sutra] and not on any other way. This is the meaning of "arousing [an understanding of] subtle objective reality." There are three parts to interpreting this meaning.

A. Introduction

Question: What are the Ten Suchlikes?

Answer: The chapter "Expedient Means" in the Lotus Sutra lists "suchlike appearance, suchlike nature, suchlike essence, suchlike power, suchlike activity, suchlike causes, suchlike conditions, suchlike results, suchlike retribution, and suchlike beginning and end being ultimately the same."

B. Interpretation

Q: Why are these called "suchlike appearance" and so forth to "suchlike beginning and end being ultimately the same"? A: There is a general interpretation of their common features and a detailed interpretation of heir distinct features. The general 63

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interpretation is that "appearance" refers to distinctions that are made in perceiving outer forms; therefore it is called "appearance." "Nature" refers to that which is inside oneself and does not change; therefore it is called "nature." That which is the central quality [of something] is the "essence." "Power" is the ability to influence. "Activity" refers to the activity of construction. "Causes" refers to direct causes. "Conditions" refers to auxiliary causes. "Results" refers to direct results. "Retribution" refers to the indirect results of retribution. "Beginning" refers to the first suchlike of appearance, "end" refers to the last suchlike of retribution, and "ultimately the same" refers to their integration.

Q: Do these Ten Suchlikes have numerous meanings? A: They have shared and distinct meanings.

Q: What are they?

A: The shared meaning is that they all exist in one thought; the distinct meaning is that they are divided according to material and mental categories.

Q: What thoughts are meant by saying that "they all exist in one thought"?

A: This refers to a single thought of an ordinary person. Q: What about dividing them according to material and mental categories?

A: Appearance and retribution exist only in the material category. Nature, causes, and results exist only in the mental category. Essence, power, activity, and conditions span both the material and mental categories. "Beginning and end both the same" should be known in accordance with this.

Q: What is the essence of these Ten Suchlikes? A: The causes and effects of the ten Dharma realms are its essence.

Q: What are the "ten Dharma realms"?

A: (1) The Dharma realm of hell, (2) that of beasts, (3) that of hungry spirits, (4) that of asuras, (5) that of human beings, (6) that 64

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of gods, (7) that of Sravakas, (8) that of Pratyekabuddhas, (9) that of Bodhisattvas, and (10) the Dharma realm of the Buddha. Q: Do these ten Dharma realms include the Ten Suchlikes? A: Each and every realm contains the Ten Suchlikes. Q: If so, how many are causes and how many are results? A The first seven are causes, the next two are results, and the last one is both cause and result.

Q: What is the meaning of the distinct interpretation? A: This is a classification into four parts according to similar tendencies.

Q: What are the four categories?

A: (1) The four evil destinies, (2) human beings and gods, (3) the two vehicles, and (4) Bodhisattvas and Buddhas. Q. What are the Ten Suchlikes for the category of the four evil destinies?

A: The interpretations are exceedingly vast and cannot be exhausted. Now I shall abbreviate the complex renditions and present a simple summary. The four evil destinies have as their appearance the manifestation of suffering. Their nature is to be destined to accumulate evil. Their essence is to have their minds and bodies pounded and broken. Their power is to climb on swords and enter cauldrons [of boiling metal in pursuit of their desires]. Their activity is to do the ten immoral deeds. Their causes are the arousing of evil and defiled karma. Their conditions are passion, attachment, and so forth. Their results are the fruits of evil habits. Their retribution is further rebirth in the three evil destinies. The beginning and end are the same in that they all consist of ignorance.

Q: How about the Ten Suchlikes of human beings and gods? A: The appearance of human beings and gods is that of manifesting pleasure. Their nature is to be destined to accumulate goodness. Their essence is to rise above their bodies and minds. Their power is to experience pleasure. Their activity is to keep the 65

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five precepts and do the ten good deeds. Their causes are the pure white karma [of good deeds]. Their conditions are good passions and attachments. Their results are the fruit of good habits. Their retribution is to be human beings or gods. They are the same in that the existence of the beginning through the end is merely that of having conventional names.

Q: How about the Ten Suchlikes of the two vehicles? A: The Ten Suchlikes of these realms are explained with reference to true nondefilement. Their appearance manifests Nirvana. Their nature is neither white nor black [good nor evil]. Their essence is the fivefold Dharma Body [endowed with the virtues of morality, concentration, wisdom, liberation, and the knowledge-insight of liberation]. Their power is the ability to move about in or transcend [this world]. Their activity is to strive diligently. Their causes are those of undefiled, correct wisdom. Their conditions are the practices that are conducive to the Path. Their results are the fourfold fruit [of stream-winner to Arhat], Those of the two vehicles have no retribution.

Q: Why is the arousing of the truth considered the result, while there is no discussion of retribution?

A: A condition of nondefilement is aroused, and this direct cause is rewarded by the attainment of a similar result. The condition of nondefilement has destroyed [the causes for] further rebirth, and so further rebirth does not occur. Therefore it is said that there is no retribution.

Q: If so, how do you explain that the first three fruits [of stream-winner and so forth] do have retribution? A: A residue of conceptual delusions still remains to be severed; delusions remain for seven lifetimes. Some have one more rebirth, others are bom in the realm of form; this is not retribution from [the condition of] nondefilement.

Q: Do you say that there is no retribution from the perspective of the Mahayana or the Hlnayana?

A: This is Hlnayana.

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Q: How about from the perspective of the Mahayana? A: From the perspective of the Mahayana, this "[condition of] nondefilement" still contains defilements.

Q: Why do you say that there are still defilements? A: Although it is said to be lacking in defilements from the perspective of the Hlnayana, from the perspective of the Mahayana this nondefilement is a cause, and ignorance a condition, for rebirth in this world of inconceivable transformations. Therefore there are still retributions.

Q: How about the Ten Suchlikes of the realms of the Bodhisattva and the Buddha? A: A detailed discussion would include the fact that there are three types of Bodhisattvas.

Q: What are the three types of Bodhisattvas?

A: First, the Bodhisattva of the Tripitaka Teaching; second, the Bodhisattva of the Shared Teaching; and third, the Bodhisattva of the Distinct Teaching.

Q: How about the Ten Suchlikes of the Bodhisattva of the Tripitaka Teaching?

A: The appearance, nature, essence, power, and so forth, of Bodhisattvas of the Tripitaka Teaching are discussed from the perspective of their virtuous qualities. Their appearance is that of the Six Perfections of phenomena. Their nature is the goodness of human beings and gods. Their essence is the thirty-two major marks. Their power is the four universal vows as arising and perishing. Their activity is the practice of the Six Perfections of phenomena. Their causes are good karma. Their conditions are passions. Their results are the complete severance [of mistaken views and attitudes through] the thirty-four mental states [of eight kinds of patience, eight wisdoms, nine stages of non-obstruction, and nine liberations]. The Buddha has no retribution, but the Bodhisattvas are endowed with all ten [suchlike characteristics, including retribution]. They have not yet severed fundamental passions, so they experience retribution in the triple world. 67

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The appearance, nature, and so forth of the Bodhisattvas of the Shared Teaching are discussed from the perspective of their nondefilement. Their appearance is that of Nirvana with and without remainder. Their nature is that of undefiled wisdom. Their essence is the superior body and mind of transformation. Their power is the nonarising four universal vows. Their activity is the nonarising Six Perfections. Their causes are the direct causes of nondefilement. Their condition is the auxiliary path of arising and perishing. Their results are to sever remaining [negative] habitual tendencies. Those below the sixth stage have remaining deluded attitudes, so they experience retribution. Those above the sixth stage have exhausted all deluded attitudes and experience no further rebirth. If they make a vow to be reborn in this world, this is not real karmic retribution.

The Ten Suchlikes of the Bodhisattva of the Distinct Teaching are discussed in terms of their cultivation of the Middle Path as a practice of progressive contemplation. They realize emptiness through conventional existence, as in the first two Teachings. If, through [the realization of] emptiness, they transcend conventional existence, their appearance is the Buddha-dharmas, which are as numerous as the sands of the Ganges River. Their nature is a determination to reenter the cyclic world of birth and death. Their essence is the mind and body of worldly transformations. Their power is the four immeasurable universal vows. Their activity is the immeasurable Six Perfections. Their causes are true undefiled wisdom. Their condition is the auxiliary contemplation of conventional existence. Their result is the fulfillment of the contemplation of conventional existence. Their retribution is [to be reborn in this world of] transformation. If they realize the Middle Path, their appearance is [the Buddha-nature as] conditional cause, their nature is [the Buddha-nature as] the complete cause, their essence is [the Buddha-nature as] the direct cause, their power is the spontaneous four universal vows, their activity is the spontaneous Six Perfections, their causes are the adornments of wisdom, their conditions are the adornments of virtuous qualities, 68

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their result is unsurpassed enlightenment, and their reward is great Nirvana.

Q: The Ten Suchlikes of the three types of Bodhisattvas are as you say. How about the Ten Suchlikes of the Dharma realm of the Buddha?

A: Their appearance is [the Buddha-nature as] conditional cause, their nature is [the Buddha-nature as] the complete cause, their essence is [the Buddha-nature as] the direct cause, their power is the spontaneous four universal vows, their activity is the spontaneous Six Perfections, their causes are the adornments of wisdom, their conditions are the adornments of virtuous qualities, their result is clear unsurpassed enlightenment, which is a great awakening, and their reward is great, perfect Nirvana. Here "beginning and end being ultimately the same" means that the threefold truth of appearance, nature, and so forth is not different from the ultimate threefold truth. Therefore it is called "the same."

Q: What do you mean [when you say] that the threefold truth of appearance, nature, and so forth is not different from the ultimate threefold truth?

A: The suchness of sentient beings and the suchness of the Buddha are equal; therefore it is said that they are equal in being empty [of substantial Being]. Sentient beings and the Buddha are equal. The Buddha and sentient beings are equal. Therefore it is said that they are equal in having conventional existence. Ordinary people and the sage all [partake of] true reality. Therefore it is said that they are the same [in all partaking of the reality of] the Middle.

Q: What do you mean [when you say] that sentient beings and the Buddha are equal, and that the Buddha and sentient beings are equal?

A: The Buddha assures sentient beings that they will surely attain Buddhahood. This is the meaning of "sentient beings and the Buddha are equal." The Buddha expounds on his deeds in his 69

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former lives. This is the meaning of "the Buddha and sentient beings are equal."

Q: Do each and every one of these suchlikes include the threefold truth?

A: They do include the threefold truth.

Q: What do you mean by "include"?

A: The term "such" of all the Ten Suchlikes refers to the meaning of emptiness. The conventional constructions, which are all different, such as appearance, nature, and so forth, refer to the meaning of conventional existence. The term "like" of all the Ten Suchlikes refers to the meaning of the Middle.

Q: If the text is read on this basis, what does it mean? A: There are three "turnings" [of the phrase]. The first is [to emphasize "suchness" or emptiness] by reading it as "the appearances are such, the nature is such . . . the retributions are such. The second is [to emphasize the conventional aspects by] reading it as "the appearances are so-and-so, the nature is so-and-so . . . and the retributions are so-and-so." The third is [to emphasize the aspect of the Middle by] reading it as "suchlike are the appearances, suchlike is the nature . . . and suchlike are the retributions."

Q: Why is this threefold distinction made?

A: Such distinctions are made in order to facilitate understanding. If one understands and tries to verbalize this, it is expressed as "emptiness is identical to conventional existence and the Middle, conventional existence is identical to the Middle and emptiness, and the Middle is identical to emptiness and conventional existence."

Q: What is the meaning of "emptiness is identical to conventional existence and the Middle," and so forth?

A: If emptiness is clarified with reference to suchness, then the emptiness of one is the emptiness of all. If appearances [and so forth] are clarified with regard to suchness, then the conventional existence of one is the conventional existence of all. If the Middle 70

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272b is discussed in terms of "likeness," then the Middleness of one is the Middleness of all.

Q: Is this [threefold truth of] emptiness, conventional existence, and the Middle [of being simultaneously empty and conventionally existent] included in one thought, or included in [many] different thoughts?

A: It is included in one thought.

Q: What do you mean [when you say] that it is included in one thought?

A: One thought in the mind truly has no substantial mark. This is called emptiness. But there is no dharma that it does not encompass. This is called conventional existence. It is neither one nor differentiated. This is called the Middle. Therefore it is known that each and every [thought] is suchlike. All contain the threefold truth. Each aspect of the threefold truth is present in one thought. Q: Does the mind of one thought merely contain the threefold truth and the ten suchnesses?

A: It also contains the trichiliocosm of one hundred realms and a thousand suchnesses.

Q: What is the trichiliocosm of one hundred realms and a thousand suchnesses?

A: One Dharma realm contains Ten Suchlikes, so the ten Dharma realms contain one hundred suchlikes. Also, each Dharma realm contains the other nine Dharma realms, so there are one hundred Dharma realms and one thousand suchlikes. Also, one Dharma realm contains three kinds of worlds, so the one hundred Dharma realms contain three thousand worlds, a trichiliocosm. Q: Why do you establish a trichiliocosm of one hundred realms and a thousand suchnesses?

A: If we do not organize phenomena in terms of the one hundred realms, it would not be complete, the thousand suchnesses could not be verbalized, and causality would be excluded. Without the trichiliocosm, the world and we who live in it would not be exhaustively [explained].

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Q: Is this [doctrine of] the Ten Suchlikes [the direct teaching of] the Dharma [as it truly is], or is it just [a teaching by] analogy? A: This is [a direct teaching of] the Dharma, not just an analogy.

Q: What if it were [taught] by analogy?

A: There is the text in the chapter of "Parables" in the Lotus Sutra concerning the Great White Bull Cart.

Q: What if [the Ten Suchlikes as] both [the direct teaching of] the Dharma and as analogy are harmonized?

A: That which is called "suchlike appearance" in the text, which is the direct teaching of the Dharma, is explained as "adorned with a multitude of jewels" in the analogy. The Dharma of "suchlike nature" is analogously explained as "there was a Great White Bull Cart." The Dharma of "suchlike essence" is analogously explained as "that cart was high and vast." The Dharma of "suchlike power" is analogously explained as "also, on its top are spread out parasols and canopies." The Dharma of "suchlike activity" is analogously explained as "swift as the wind." The Dharma of "suchlike causes" is analogously explained as "mounting the jeweled cart, they played in all four directions." The Dharma of "suchlike conditions" is analogously explained as "there are also many attendants serving and guarding it." The Dharma of "suchlike results" is analogously explained as "leading directly to the seat of enlightenment."

Q: What is utilized to harmonize the [direct] teaching of the Dharma and [the teaching] as an analogy with regard to these Ten Suchlikes?

A: The texts that explain the Dharma [directly] refer to the fruit of Buddhahood as the true aspect of reality. The analogous explanation refers to the "grandly adorned great cart" as that which leads directly to the seat of enlightenment. The section concerning past lives [the first half of the Lotus Sutra] teaches the ultimate fruit of Buddhahood as the exposition of the tentative and the manifestation of the real. The section on the original basis [of the Buddha] [the second half of the Lotus Sutra teaches] that the 72

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eternally enlightened Buddha corresponds to the subtle Dharma. How can it be referred to as merely a harmonization [of the direct teaching] of he Dharma and [teaching through] analogy? This meaning is common to all from the stories of past lives to [the explanation of original Buddhahood in] the last half of the Lotus Sutra. 272c C. Final Summation

Q: Who knows these Ten Suchlikes?

A: "Only a Buddha and a Buddha can exhaust their reality," but an ordinary man of the Perfect Teaching can attain a partial knowledge. This is the fundamental principle of the Lotus Sutra, the core of all teachings, the key to interpreting the meaning, the refuge of all sentient beings, the basis of the aspiration for enlightenment, the functional essence of conventional devices, the foundation of delusion and awakening, the reality basis for the resultant virtuous qualities [of Buddhahood], the ultimate purpose of the Buddha's life, and the consummation of the Five Periods. Q: Why are these ten meanings clarified?

A: If these ten meanings are understood, this explains all the differences [in the Buddha's teachings] and, unexpectedly, there is no contradiction.

Q: Are these Ten Suchlikes the subject that illuminates or the object that is illuminated?

A: They are the subtle objective realm that is to be illuminated. Q: How can we come to know them?

A: The Lotus Sutra first praises the wisdom through which there is illumination, that is, the two tentative and real wisdoms of all Buddhas. Next, the objective realm that is to be illuminated is clarified as the Ten Suchlikes.

Q: What does this text say?

A: In the chapter on "Expedient Means" it says, "The wisdom of all Buddhas is exceedingly profound and immeasurable. This gate of wisdom is difficult to understand and difficult to enter" to 73

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"Only a Buddha and a Buddha can exhaust their reality, that all dharmas have suchlike appearance" and so forth. Q: Why do you establish such a troublesome scheme? A: The [Fa-hua] hsiian-i and [Mo-ho] chih-kuan have this as their central theme, and the doctrines of this Tendai school are richly summarized therein.

Q: What is forfeited if one does not understand this topic? A: If one is deluded concerning this meaning, one naturally misses the thrust of the course of all the teachings, and the streams that branch out from the single teaching [of the Buddha] dry up. Q: Are the Ten Suchlikes merely Dharma teachings concerning causality, or do they also include other Dharma teachings? A: Whether of cause or result, whether of the world or its inhabitants, all [teachings] are contained in these [Ten Suchlikes] and are beyond conceptual understanding. An expansion of this [teaching] fills the entire universe. If one does not know it, on what basis can one transcend [this triple world]?

Q: Why is this so?

A: The Ten Suchlikes are identical to "all dharmas." All dharmas are identical to the three virtuous qualities [of Buddhahood]. The three virtuous qualities are identical to reality. Reality is identical to a single mind. If this meaning is understood, the vast sermons during [the last] eight years [of Sakyamuni's life] do not go beyond one single thought. [The Bodhisattvas who welled up out of the earth, as explained in the fifteenth chapter of the Lotus Sutra, praised Sakyamuni] for fifty short aeons, but it seemed to pass in a moment. For example, the sermons of the Buddha in his one life [of eighty years] are innately present in the mind, and the activity of Buddhas in the ten directions [in saving sentient beings] is clearly observable. The basic nature of the universe can be easily perceived, and the expositions taught in accordance [with the capabilities of sentient beings] all point to the reality of the innate potential [for Buddhahood]. This is explained in detail in the commentary [the Fa-hua hsiian-i].

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Chapter V

The Meaning of the Twelvefold

Conditioned Co-arising

Reality is unchanging and inherently has no marks of coming or going. The nature of phenomena is to conform to habitual tendencies and function in the realm of distinctions. Therefore Twelvefold Conditioned Co-arising revolves and creates karma, and the causes and results of the three ways [of craving, karma, and suffering] alternate without rest. If one is deluded concerning this reality, this inflames the cycle of birth and death. If one understands this meaning, the bonds of suffering are severed forever. The essential techniques for transcending this [triple] world are in this chapter. Now I shall clarify the meaning briefly in four parts. First, listing of he terms; second, scriptural support; third, correct interpretations; and fourth, classification into crude and subtle. A. List of Terms

Question: What are the individual terms for the links of Twelvefold Conditioned Co-arising?

Answer: (1) Ignorance, (2) volitional activity, (3) consciousness, (4) name and form, (5) the six senses, (6) contact, (7) experience, (8) passion, (9) attachment, (10) existence, (11) rebirth, and (12) decay and death.

Q: How many kinds of Twelvefold Conditioned Co-arising are there?

A: There are four kinds of Q: What are these four? welvefold Conditioned Co-arising.

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A: (1) Twelvefold Conditioned Co-arising conceptually understood as arising and perishing, (2) Twelvefold Conditioned Co-arising conceptually understood as neither arising nor perishing, (3) Twelvefold Conditioned Co-arising beyond conceptual understanding yet arising and perishing, and (4) Twelvefold Conditioned Coarising as beyond conceptual understanding and neither arising nor perishing.

Q: Why do you discuss four interpretations of conditioned co-arising?

A: The two types of conditioned co-arising that are conceptually understood are discussed for the sake of those of clever and dull faculties within this triple world. The two types of conditioned co-arising that are beyond conceptual understanding are discussed for the sake of those of clever and dull faculties in the transworldly realm.

B. Scriptural Support

Q: Is there any textual evidence for these four interpretations of Conditioned Co-arising?

A: The Saddharma-smrtyupasthana Sutra says that an artist paints all shapes by distributing the five colors. There are incalculable beautiful and ugly pictures. The basis for these images is discovered in the hand of the artist. The Ying lo ching says that ignorance is the condition for volitional activity. Thus the Twelvefold [Links of Conditioned Co-arising] arise, and so forth until rebirth, [which is] the condition for decay and death, and thus the Twelvefold [Links of Conditioned Co-arising] arise again. This is evidence for Twelvefold Conditioned Co-arising conceptually understood as arising and perishing. The Suvarnaprabhasa Sutra says, "The essential mark of ignorance is that of fundamentally lacking self [-nature]; it has existence only as the confluence of deluded conceptualizations concerning that which conditionally co-arises. . . . Thus I explain it, and I call it ignorance. Volitional activity, consciousness, name and form, the six senses, contact, 76

Part One: Chapter V. Twelvefold Conditioned Co-arising experience, passion, attachment, existence, rebirth, decay and death, deluded sorrows, multifarious suffering, and karmic deeds are beyond conceptual understanding. The cycle of birth and death is limitless; revolving transmigration never rests. Fundamentally there is no arising, nor is there any confluence of immoral thoughts or creation of mental activity." This is evidence for Twelvefold Conditioned Co-arising conceptually understood as neither arising nor perishing. The Avatamsaka Sutra says, "The mind, like a skillful painter, creates the various aggregates. In all the world there is nothing that does not follow the creations of the mind." The Ratnagotravibhdga says, "There are four obstacles for those who dwell in the undefiled realm: conditions, marks, rebirth, and destruction. 'Conditions' refers to fundamental ignorance, which becomes the condition for volitional activity. 'Marks' refers to the combination of ignorance and volitional activity, which causes further rebirth. 'Rebirth' refers to the combination of fundamental ignorance and undefiled deeds, which causes the rebirth of the three types of mind-bom bodies. 'Destruction' refers to the three types of mind-born bodies as the conditions for birth and death, which is an inconceivable transformation." This is evidence for Twelvefold Conditioned Co-arising beyond conceptual understanding yet arising and perishing. The Mahaparinirvana Sutra says, "Twelvefold Conditioned Co-arising is called the Buddhanature." This is evidence for Twelvefold Conditioned Co-arising as beyond conceptual understanding and neither arising nor perishing. C. Correct Interpretation

Q: What is the meaning of the passage quoted from the Saddharma-smrtyupasthana Sutra that speaks of "distributing the five colors"?

A: The combination of ignorance with the most evil activity arouses the conditioned co-arising of the hellish realm, like painting with the color black. The combination of ignorance with middling evil activity arouses the conditioned co-arising of the realm of 77

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beasts, like painting with the color red. The combination of ignorance with lesser evil activity arouses the conditioned co-arising of the realm of hungry spirits, like painting with the color blue. The combination of ignorance with lesser good activity arouses the conditioned co-arising of the realm of the asuras, like painting with the color yellow. The combination of ignorance with middling good activities arouses the conditioned co-arising of the realm of human beings, like painting with the color white. The combination of ignorance with the best good activity arouses the conditioned co-arising of the realm of gods, like painting with the most superior white color. The analogy of the five colors has this meaning. The arousing of these six destinies should be known as having these causes.

Q: This Twelvefold Conditioned Co-arising consists of how many causes and how many results?

A: There are two causes from the past, five results of the present, three causes from the present, and two results of the future. Q: What are the two causes from the past and so forth? A: The two causes from the past are (1) ignorance and (2) volitional activity. The five results of the present are (1) consciousness, (2) name and form, (3) the six senses, (4) contact, and (5) experience. The three causes from the present are (1) passion, (2) attachment, and (3) existence. The two results of he future are (1) rebirth and (2) decay and death.

Q: We have now heard the names of the causes and results in the past, present, and future. What is the meaning of "conditioned birth" and "conditioned arising"?

A: The distinctions in meaning are revealed through the tetralemma.

Q: What are they?

A: (1) Conditioned arising but not conditioned birth, (2) conditioned birth but not conditioned arising, (3) both conditioned arising and conditioned birth, and (4) neither conditioned arising nor conditioned birth.

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Part One: Chapter V. Twelvefold Conditioned Co-arising Q: What does this mean?

A: "Conditioned arising but not conditioned birth" refers to the two results of the future. "Conditioned birth but not conditioned arising" refers to the two causes from the past and the final physical death of the present life of an Arhat. "Both conditioned arising and conditioned birth" refers to all past and present dharmas except for the final physical death of the Arhat in the past and present. "Neither conditioned arising nor conditioned birth" refers to all unconditioned dharmas.

Q: How about if you establish Twelvefold Conditioned Coarising in terms of time?

A: Ignorance refers to all times of bondage in the past. Volitional activity refers to all times of volitional activity in the past. Consciousness refers to the time of the mind of continuity and its concomitants. Name and form refers to the time when, though one has already experienced birth, one is still not endowed with the four sense organs and the six senses. The six senses refer to the time when the four sense organs have arisen and the six senses are perfected. Contact refers to the time when one does not distinguish between pleasure and pain, and does not try to avoid injury when being thrown into the fire, drowning in water, or coming into contact with poison or dangerous blades. Experience refers to the time when one knows pain and is conscious of pleasure, and avoids danger and injury; though one has no sensual desires, nevertheless one is corrupted by things. Passion refers to the time when consciousness of the three kinds of experiences [pain, pleasure, and neither-pain-nor-pleasure] is complete and one embraces sensual desires. Attachment refers to the time when one covets objects and thus seeks them in all directions. Existence refers to the time when the physical, verbal, and mental aspects arise due to the seeking of objects. Rebirth refers to the time when the present consciousness arises in the future. Decay and death refer to when the present name and form, and so forth, arise in the future.

Q: How many stages are there to the level of name and form? 79

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A: There are five stages. There is a change every seven days after being conceived in the womb. The first week is called kalala. The second week is called arbudam. The third week is called pesi, as in the short and small medicine pestle. The fourth week is called 273c ghana, as in a stone pocket warmer. The fifth week is called prasakha. These five [stages in] the womb expand and [the child] is in the mother's womb for thirty-eight weeks. This is called the time of name and form.

Q: Let us set aside the discussion of Twelvefold Conditioned Co-arising conceptually understood as neither arising nor perishing, and as beyond conceptual understanding yet arising and perishing. Now you should explain Twelvefold Conditioned Coarising as beyond conceptual understanding and neither arising nor perishing.

A: This [understanding of] conditioned co-arising is the manifestation of reality as identical with phenomenal appearance for the sake of those with clever faculties.

Q: What does this mean?

A: Twelvefold Conditioned Co-arising refers to phenomenal appearances. Awakening the threefold Buddha-nature refers to reality.

Q: In what way do you distinguish the threefold Buddha-nature? A: Ignorance, passion, and attachment are the path of craving. These correspond to the "Buddha-nature as complete cause." Volitional activity and existence are the path of karma; these correspond to Buddha-nature as conditional cause." Consciousness, name and form, the six senses, contact, experience, rebirth, and decay and death are the path of suffering; these correspond to "Buddha-nature as the direct cause."

Q: Why do you identify the threefold Buddha-nature with these three paths?

A: Because the path of craving is identical with enlightenment, the path of karma is identical with liberation, and the path of suffering is identical with the Dharma Body.

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Part One: Chapter V. Twelvefold Conditioned Co-arising Q: Craving and enlightenment, and delusion and awakening, are distinct. Is it not careless [to emphasize] the relative aspect of their meaning?

A: A distinction is made between delusion and awakening with regard to conditions, but since they are [fundamentally] unchanging, the essence of the defiled and of the pure are one. Therefore it is said that craving and enlightenment, and the cycle of birth and death and Nirvana, are identical.

Q: On what basis do you know that Twelvefold Conditioned Co-arising is identical with the threefold Buddha-nature? A: The Mahaparinirv na Sutra says, "Twelvefold Conditioned Co-arising is called the Buddha-nature."

Q: Why do you go out of your way to clarify Twelvefold Conditioned Co-arising?

A: The Pahcavimsati-sahasrika-prajna-pararnita Sutra says, "If one is able profoundly to contemplate Twelvefold Conditioned Coarising, then one can immediately sit on the seat of enlightenment." The [Mo-ho] chih-kuan says, "If one contemplates Twelvefold Conditioned Co-arising, then one fully fathoms the principle of the Middle Way. This is the Buddha Vairocana of the Perfect Teaching sitting on the seat of enlightenment with emptiness as his seat. Q: Is there any distinction between [the teachings of] the Mahaparinirv na Sutra and the Pahcavimsati-sahasrika-prajhaparamita Sutra? A: The Mahaparinirvana Sutra clarifies the cause, and the Pahcavimsati-sahasrika-prajha-paramita Sutra and the [Mo-ho] chih-kuan the result. Thus should it be known. D. Classification into Crude and Subtle

Q: Which of the [interpretations of] conditioned co-arising are crude and which subtle?

A: The first three are tentative and thus crude, and the last one is real and thus subtle.

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The Tendai Lotus School

Q: What if one interprets the Five Flavors with regard to this classification of crude and subtle?

A: The Milk Teaching includes two interpretations of conditioned co-arising, one crude and one subtle. The Cream Teaching is just one crude interpretation. The Curds Teaching includes three crude interpretations and one subtle interpretation. The Butter Teaching includes two crude interpretations and one subtle interpretation. The Lotus Ghee [Teaching] merely expounds one subtle interpretation. Thus I have given a summary of the main ideas. Details are in the original text [the Fa-hua hsuan-i]. 82